I'NIVIiWSlTY  01 


THi:  SI. OSS  COU.KITION  UK  THH  SI-MITIl 

01     I  Hi:   IM  VKKSITY   UK  CALIKUKMA 


tsion  No, 


•  «  >i 
I  (  >UIS  M  <  »SS. 

FEBRUARY.  1897. 

Go* 


JEW  AND  GENTILE. 


A   CONI  !  KI-INCE 


Israelites  and  Christians, 


ARDING     THEIR 


MUTUAL  RELATIONS  AND  WELFARE, 


C(  >x'i\\ixix< ;    I-'A 
KEV,    K     I'.    OOOmVIN,   1).    1>, 

REV.   J.    II.    HARROWS,   J).   D,, 

UEV.   J.    M,    rALinVKLL,    D.    D., 

PROK.   DAVID   C.  MARQl'lS,    I>.    l\, 
PROF.    II.   M.    SCOTT,    D.   I)., 

RABPJ    I?.    n-il.SENTIIAL,   1>.   D., 
KAiUIl   K.  G.    liriiSCU,    I>.    h. 

RABIU    JOSEPH    STOLZ     1 


, 


TH1C  HLOCII   PUBLISHING    AM'  I'KINTIM;  UOMPAN 
CHICA IC1  CJN     :  •      VTJ 

180  Monroe  Street, 


JEW  AND  GENTILE 


BEING  A  REPORT 


OF  A 


REGARDING  THEIR 


Mutual  Relations  and  Welfare, 


CONTAINING 


BY 


Rev.  E.  P.  GOODWIN,  D.  D., 

Rev.  Dr.  B.  FELSENTHAL,  Rabbi, 

Rev.  Dr.  E.  G.  HIRSCH,  Rabbi, 

Rev.  J.  H.  BARROWS,  D.  D.. 
Rev.  JOSEPH  STOLZ,  Rabbi, 

Rev.  J.  M.  CALDWEKL,  D.  D., 

Pro!  DAVID  C.  MARQUIS,  D.  D., 

Prof.  H.  M.  SCOTT,  D.  D. 


fllVBE 


THE  BLOCH  PUBLISHING  AND  FEINTING  COMPANY, 

CINCINNATI,  O. 

CHICAGO  OFFICE,  180  MONROE  STREET. 


Entered  according  to  Act  of  Congress,  in  the  year  1890,  by 

FLEMING   H.   REVEL L. 
In  the  office  of  the  Librarian  of  Congress,  at  Washington,  D.  C, 


THE  Committee  issuing  the  call  for  a  conference  on  "Israel"  stated  their 
object  to  be  a  desire  "to  give  information  and  promote  a  spirit  of 

inquiry  therefor,  on  the  basis  of  mutual  kindness  between  Jews  and 
Christians." 

The  convention  was  not  planned  with  a  view  to  proselytizing  or  with  the 
expectancy  that  the  immediate  result  would  change  Christian  to.  Jew  or  Jew  to 
Christian.  It  was  known,  however,  that  a  vast  amount  of  prejudice  existed 
on  both  sides,  and  this,  it  was  hoped,  the  conference  might,  in  part  at  least, 
be  the  means  of  removing.  This  hope  is  cherished  not  only  with  reference  to 
the  large  audiences  attending  the  sessions,  but  with  respect  to  that  larger 
audience  which  it  is  anticipated  will  read  these  papers  in  their  printed  form. 

It  was  a  new  departure  as  contrasted  with  the  centuries  of  antipathy  and 
ecclesiastical  contention  heretofore  characterizing  these  peoples.  Having  the 
Old  Testament  in  common,  it  was  conceived  that  they  could' meet  upon  this 
grand  fundamental  rock  of  God's  revelation  to  man  as  co-worshipeis  of  one 
God.  The  speakers  were  given  the  utmost  liberty  in  the  expression  of  their 
views  fully  from  their  individual  standpoints,  and  the  only  request  made  was 
that  they  should  do  so  in  considerate  language  and  a  kind  spirit. 

Neither  Jew  nor  Gentile  was  asked  or  expected  to  do  violence  to  his 
convictions,  but  all  were  desired  to  remember  the  meekness  of  the  Law- 
giver and  the  tenderness  of  the  Author  of  the  sermon  on  the  mount 

The  result  has  been  most  gratifying,  as  evidenced  by  comments  in  the 
press  and  private  communications  received  by  the  committee  from  various 
parts  of  the  country. 

The  Jew  will  no  doubt  refuse  to  accept  all  the  statements  made  by  the 
Christian  essayists;  and  the  Christian  will  certainly  claim  the  same  right  of  pri- 
vate opinion. 

Some  may  question  the  wisdom  of  convening  such  a  conference,  or  of 
placing  in  more  permanent  form  the  papers  there  presented ;  to  such  the  only 
reply  is,  the  Committee  are  sincere  in  their  purpose  and  pure  in  their  desire, 
longing  for  the  dawning  of  that  day  when  all  who  worship  the  true  God  may  see 
i ruth  without  a  mist,  and,  substituting  love  for  hatred,  hasten  a  Messianic  era. 


-ON  THB- 


pa$t,  precept,  ai?d 


pdture  of  Israel 


MONDAY  AND  TUESDAY,  Nov.  24  AND  25,  1890 

Jews  and  Christians  Participating. 


programme, 

MONDAY.     NOV. 

Chairman,  -  -         WM.  E.  BLACKSTONB. 


2100.     Psalm  122.          -  .          Prayer  by  REV.  DR.  C.  PERREN 

2:15.     Address.  -        -  REV.  E.  P.  GOODWIN,  D.  Dt 

The  attitude  of  Nations  and  of  Christian  People  toward  tht  Jews. 

3100.     Address  -  REV.  DR.  B.  FELSENTHAL,  Rabbi 

Why  Israelites  do  not  accept  Jesus  as  their  Messiah. 


7:30.     Psalm  25.         ...         Prayer  by  REV.  LIE  BM  AN  ABLER,  Rabbi 

?pnD  ]n  pn 

7  145.     Address.       -  -  REV.  DR.  K  G.  HIRSCH,  Rabbi 

The  Religious  Condition  af  the  Jews  to-day  and  their  attitude  toward  Christianity. 

Song.       .....  MR.  JOSEPH  J.  SCHNADK* 

8:30.      Address.       -  -       REV.  J.  H.  BARROWS,  D,  D» 

Israel  as  an  evidence  of  the  truth  of  the  Christian  religion. 

Aaroiiic  Benediction. 


Programme. 

TUESDAY,    NOV.    25tH. 


t  too.     Psalm  53. 
1:15.     Address. 


Prayer  by  REV.  CHAS.  M.  MORTON 
JOSEPH  STOLZ,  Rabbi 

Post  Biblical  History  of  Israel. 

3:00.     Address.  -  REV.  J.  M.  CALDWELL,  D.  D. 

Jerusalem  and  Palestine  as  they  are  to-day,  and  the  restoration  of  Israel. 

Song.  .  The  Hebrew  Captive 

3:45.     Explanation  of  maps  and  charts.     Communications. 


7 :3o.     Psalm  98.     Prayer  by 
7 :45-     Address. 


8 130.     Address. 


Israel's  Messiah. 
The  anti-Semitism  of  to-day. 


PROF.  DAVID  C.  MARQUIS,  D.  D. 
By  an  Israelite 


9  :oo.     Address.  -  PROF.  H.  M.  SCOTT,  D.  D. 

Itraflites  and  Christians.    Their  mutual  relation  and  welfare,  or  lessons  of  this  conference. 


BENEDICTION. 


The  "Lord  bless  thee,  and  keep  thee; 

The  Lord  make  His  face  shine  upon  thee,  and  be  gracious  unto  thee: 

The  Lord  lift  up  His  countenance  upon  thee,  and  give  thee  peace. 


The  object  of  this  Conference  Is  to  give  information,  and  promote  a  spirit 
of  inquiry  therefor,  on  the  basis  of  mutual  kindness  between  Jews  and  Chris- 
tians. 


WM.  E.  BLACKSTONE,  Chairman  of  Committee, 
332  Lake  street.  Oak  Park,  m. 


-Vs*^J 
>^     n»     Iter.   " 


HYMNS 


1. 

Walk  in  the  light,  so  shalt  thou  know 

That  fellowship  of  love, 
His  Spirit  only  can  bestow 

Who  reigns  in  light  above. 

Walk  in  the  light,  and  thou  shalt  find 

Thy  heart  made  truly  His, 
Who  dwells  in  cloudless  light  enshrined, 

In  whom  no  darkness  is. 

Walk  in  the  light,  and  thou  shalt  own 

Thy  darkness  passed  away, 
Because  that  light  has  on  thee  shone 

In  which  is  perfect  day. 

2. 

Forward,  be  our  watchword, 

Steps  and  voices  joined; 
Seek  the  things  before  us, 

Not  a  look  behind: 
Burns  the  fiery  pillar 

At  our  army's  head; 
Who  shall  dream  of  shrinking, 

By  our  Captain  led  ? 
Forward  through  the  desert, 

Through  the  toil  and  fight: 
Jordan  flows  before  us, 

Zion  beams  with  light  1 

Glories  upon  glories 

Hath  our  God  prepared, 
By  the  souls  that  love  Him 

One  day  to  be  shared: 
Eye  hath  not  beheld  them, 

Ear  hath  never  heard; 
Nor  of  these  hath  uttered 

Thought  or  speech  a  word: 
Forward,  marching  eastward 

Where  the  heaven  is  bright, 
Till  the  veil  be  lifted, 

Till  our  faith  be  sightl 

Far  o'er  yon  horizon 

Rise  the  city  towers, 
Where  our  God  abideth; 

That  fair  home  is  ours: 
Flash  the  streets  with  jasper. 

Shine  the  gates  with  gold; 
Flows  the  gladdening  river 

Shedding  joys  untold;  V 

Thither,  onward  thither, 

In  the  Spirit's  might; 
Pilgrims  to  your  country, 

Forward  into  light  1 


3. 

There  is  a  land  of  pure  delight, 

Where  saints  immortal  reign; 
Infinite  day  excludes  the  night, 

And  pleasures  banish  pain. 
There  everlasting  spring  abides, 

And  never-with'ring  flowers: 
Death,  like  a  narrow  sea,  divides 

This  heavenly  land  from  ours. 

Sweet  fields  beyond  the  swelling  flood 

Stand  dressed  in  living  green; 
So  to  the  Jews  fair  Canaan  stood, 

While  Jordan  rolled  between. 
Could  we  but  climb  where  Moses  stood, 

And  view  the  landscape  o'er, 
Not  Jordan's  stream  nor  death's  cold  flood 

Should  fright  us  from  the  shore. 


4. 

Zion  stands  with  hills  surrounded, 

Zion,  kept  by  power  divine; 
All  her  foes  shall  be  confounded: 

Though  the  world  in  arms  combine; 
Happy  Zion, , 

What  a  favored  lot  is  thine. 

Every  human  tie  may  perish; 

Friend  to  friend  unfaithful  prove; 
Mothers  cease  their  own  to  cherish; 

Heaven  and  earth  at  last  remove; 
But  no  changes 

Can  attend  Jehovah's  love. 

In  the  furnace  God  may  prove  thee, 
Thence  to  bring  thee  forth  more  bright 

But  can  never  cease  to  love  thee; 
Thou  art  precious  in  His  sight: 

God  is  with  thee, 
God,  thine  everlasting  light. 

5. 

Soon  may  the  last  glad  song  arise, 
Through  all  the  millions  of  the  skies; 
That  song  of  triumph  which  records 
That  all  the  earth  is  now  the  Lord's. 

Let  thrones  and  powers  and  kingdoms  bt 
Obedient,  mighty  God,  to  Thee; 
And  over  land  and  stream  and  main 
Now  wave  the  sceptre  of  Thy  reign. 


HYMNS. 


6. 

There's  a  wldeness  in  God's  mercy, 
Like  the  wideness  of  the  sea: 

There's  a  kindness  in  His  justice 
Which  is  more  than  liberty. 

For  the  love  of  God  is  broader 
Than  the  measure  of  man's  mind: 

And  the  heart  of  the  Eternal 
Is  most  wonderfully  kind. 

If  our  love  were  but  more  simple, 
We  should  take  him  at  his  word; 

And  our  lives  would  be  all  sunshine 
In  the  sweetness  of  our  Lord. 

7. 

Praise  waits  in  Zion,  Lord,  for  thee: 
Thy  saints  adore  thy  holy  name; 

Thy  creatures  bend  the  obedient  knee, 
And  humbly  now  thy  presence  claim. 

Eternal  source  of  truth  and  light, 
To  thee  we  look,  on  thee  we  call; 

Lord,  we  are  nothing  in  thy  sight, 
But  thou  to  us  art  all  in  all. 

Still  may  thy  children  in  thy  word, 
Their  common  trust  and  refuge  see; 

0  bind  us  to  each  other,  Lord, 
By  one  great  bond,— the  love  of  thee. 

8. 

Let  all  the  earth  their  voices  laise, 
To  sing  the  great  Jehovah's  praise, 

And  bless  his  holy  name: 
His  glory  let  the  heathen  know, 
His  wonders  to  the  nations  show, 

His  saving  grace  proclaim. 

He  framed  the  globe;  He  built  the  sky; 
He  made  the  shining  worlds  on  high. 

And  reigns  in  glory  tin  • 
His  1  majesty  and  light; 

His  beauties,  how  divinely  bright, 

His  dwelling  place  how  fair. 

Come  the  great  day.  the  glorious  hour, 
When  earth  shall  feel  His  saving  power, 

All  nations  fear  His  name: 
Then  shall  the  race  of  men  confess 
The  beauty  of  His  holin< 

His  saving  grace  proclaim. 


9. 

Guide  me,  O  thou  great  Jehovah , 
Pilgrim  through  this  barren  land, 

I  am  weak  but  thou  art  mighty, 
Hold  me  with  thy  powerful  hand; 

Bread  of  Heaven, 
Feed  me  till  I  want  no  more. 

Open  now  the  crystal  fountain, 
Whence  the  healing  waters  flow; 

Let  the  fiery,  cloudy  pillar 
Lead  me  all  my  journey  through: 

Strong  Deliverer, 
Be  thou  still  my  strength  and  shield. 

When  I  tread  the  verge  of  Jordan, 
Bid  my  anxious  fears  subside; 

Bear  me  through  the  swelling  current; 
Land  me  safe  on  Canaan's  side: 

Songs  of  praises 
I  will  ever  give  to  thee. 

10. 


Watchman,  tell  me,  does  the  morning 

Of  fair  Zion's  glory  dawn; 
Have  the  signs  that  mark  His  coming, 

Yet  upon  my  pathway  shone? 
Pilgrim,  yes,  arise  look  round  thee, 

Light  is  breaking  in  the  skies; 
Spurn  the  unbelief  that  bound  thee, 

Morning  dawns,  arise,  arise. 

See  the  glorious  light  ascending 

Of  the  grand  Sabbatic  year, 
Hark,  the  voices  loud  proclaiming 

The  Messiah's  kingdom  near; 
Watchman,  yes;  I  see  just  yonder, 

Canaan's  glorious  heights  arise; 
Salem,  too,  appears  in  grandeur, 

Tow'ring  'neath  her  sun-lit  skies. 

Pilgrim,  see,  the  light  is  beaming 

Brighter  still  upon  thy  way; 
Signs  thro'  all  the  earth  are  gleaming, 

Omens  of  thy  coming  day, 
When  the  last  loud  trumpet  sounding, 

Shall  awake  from  earth  and  sea 
All  the  saints  of  God  now  sleeping, 

Clad  in  immortality. 


CONFERENCE 


ON  THE 


Past,  Present, 


Held  in  Chicago,  III.,  Monday  and  Tuesday,  Nov.  24th  and  251/1,  i8qo. 


OPENING  SESSION. 

Two  meetings  were  held  Monday,  Nov.  24,  in 
the  First  Me'hodist  Episcopal  Church, corner  of 
Clark  and  Washington  streets,  which  inaugu- 
rated a  conference  of  Jews  and  Christians  to 
discuss  the  past,  present,  and  future  of  Israel. 
This  conference,  or  set  of  meetings,  is  the 
most  remarkable  that  has  ever  been  held  in 
this  city,  and  perhaps  in  the  century  or  in  the 
world.  « 

It  is  typical  and  significant  of  the  age,  and 
was  successful  yesterday  far  beyond  the  most 
extravagant  hopes  of  the  gentleman  to  whose 
efforts  the  conference  is  due,  William  E. 
Blackstone.  At  2  o'clock  in  the  afternoon  the 
main  hall  was  already  well  filled,  and  before 
the  Rev.  Dr.  B.  Felsenthal  began  to  speak  the 
galleries  were  crowded  as  well.  A  few  minutes 
after  2  o'clock  Mr.  Blackstone  arose  and 
opened  this  most  important  meeting,  destined 
to  be  yet  historical,  almost  abruptly  by  say- 
ing: 

"You  will  please  join  in  singing  hymn  No. 
0  on  the  printed  sheets." 

Watchman,  tell  me,  does  the  morning 

Of  fair  Ziou's  glory  dawn; 
Have  the  si  ens  that  mark  His  coming, 

Yet  upon  my  pathway  shone? 
Pilgrim,  yes,  arise  look  round  tnee, 

Light  is  breaking  in  the  skies; 
Spurn  the  unbelief  that  bound  tb.ee, 

Morning  dawns,  arise,  arise. 
A  glance  about  the  hall  and  galleries  showed 
how  widespread  was  the  interest.  Everywhere 
were  visible  the  dark  coats  and  white  ties  of 
the  Christian  divines,  many  well-known 
scientists  were  there,  and  prominent  Jews 
were  to  be  seen  in  every  other  seat. 


It  was  an  audience  moved  by  evident  inter- 
est. As  soon  as  the  concluding  words  of  the 
hymn  were  sung,  Mr.  Blackstone  introduced 
the  Rev.  Dr.  C.  Perren,  of  the  vVesteru  avenue 
Baptist  Church.  Dr.  Perren  read  Psalm  122, 
as  follows: 

1.  I  was  glad  when  they  said  unto  me,  let  us  go 
into  the  house  of  the  Lord. 

2.  Our  feet  shall  stand  within  thy  gates.  O  Jeru- 
salem. ' 

3.  Jerusalem  is  builded  as  a  city  that  is  compact 
together ; 

4.  Whither  the  tribes  go  up.  the  tribes  of  the 
Lord,  unto  the  testimony  of  Israel,  to  give  thanks 
unto  the  name  of  the  Lord. 

6.  For  there  are  set  thrones  of  judgment,  the 
thrones  of  the  house  of  David. 

6.  Pray  for  the  peace  of  Jerusalem;  they  shall 
prosper  that  love  thee. 

7.  Peace  be  within  thy   walls,  and  prosperity 
within  thy  palaces. 

8.  For  my  brethren  and  companions'  sakes,  I 
will  now  say,  peace  be  within  thee. 

9.  Because  of  the  house  of  the  Lord  our  God  I 
will  seek  thy  good. 

At  the  end  of  the  reading  Dr.  Perren 
offered  an  earnest  prayer  that  the  counsels  of 
those  who  were  to  take  part  in  this  wonderful 
conference  might  be  so  guided  that  only  good 
and  peace  should  result. 

Mr.  Blackstone  then  stepped  to  the 
front  of  the  platform  and  said: 

We  meet  to-day  as  a  most  unique  conference 
to  consider  the  past,  present,  and  future  of 
Israel.  * 

The  history  of  the  Hebrew  people  is  only 
measured  by  milleniums.  They  have  seen 
Babylon,  Greece,  and  Rome  rise,  flourish,  and 
pass  away,  and  in  comparison  to  them  West- 


PAST,  PRESENT,  AND  FUTURE  OF  ISRAEL. 


era  nations  are  but  fleeting  ephemera.  For 
centuries  they  stood  alone  as  the  exponent  of 
the  great  faith  underlying  all  true  religion; 
that  there  is  one  and  only  one  everliving, 
holy  God.  In  common  with  Christians 
they  have  the  foundation  of  all  divine 
revelation  in  the  Old  Testament  scriptures. 

While  scattered  throughout  all  the  world,  a 
large  portion  have  lived  in  the  midst  of 
Christian  nations,  as  pilgrims  and  strangers, 
each  holding  aloof  from  the  other.  Often- 
times their  treatment  at  the  hands  of  Chris- 
tians is  enough  to  make  the  true  disciple 
blush  with  shame.  But  a  better  era  is  dawn- 
ing. It  may  indeed  be  a  new  dispensation,  but 
it  is  surely  coming,  a  time  when  men  shall 
seek  each  other's  good,  and  Jehovah  shall  be 
King  over  all  the  earth.  I  can  see  no  good 
reason  for  the  multitude  of  sects  among 
Christians.  Why  may  not  one  be  confirmed 
Talvinist  and  another  an  intense  Armenian, 
which  is  all  of  the  head,  and  yet  fellowship 
together  in  one  undivided  church,  for  this  is 
of  the  heart? 

And  so,  on  a  broader  basis,  why  may  not 
Jews  and  Christians,  who  have  so  much  in 
common,  come  closer  together  in  a  spirit  of 
mutual  helpfulness  and  welfare? 

The  fundamental  basis  for  this  must  be  a 
better  knowledge  of  each  other,  and  to  this 
end  I  wish  to  emphasiza  the  object  of  this 
conference,  viz:  It  is  to  give  information  and 
promote  a  spirit  of  inquiry  therefor,  on  the 
basis  of  mutual  kindness  between  Jews  and 
Christians.  _ 

THE  R-V.  E.  P.   GOODWIN,  D.  D. 
"THB  ATTITUDE  OF  NATIONS  AND  OF   CHRISTIAN 
PEOPLE     TOWARD     THE     JEWS"     THE   SUBJECT 
OF  HIS   DISCOURSE. 

At  the  close  of  his  introductory  remarks, 
Mr.  Blackstone  introduced  Dr.  E.  P.  Goodwin, 
of  the  First  Congregational  Church,  who 
upoke  as  follows: 

I  apeak  as  a  Jew. 

I  believe  in  Abraham,  Isaac  and  Jacob;  £ 
believe  in  Moses  and  the  prophets. 

I  believe  in  Moses,  as  inspired  of  Jehovah, 
o  be  the  leader  of  Israel  out  of  the  land  of 
bondage  and  into  the  land  of  promise. 

I  believe  in  him  as  an  inspired  prophet,  the 
first  of  that  honored  brotherhood  through 
whom  the  Lord  revealed  what  the  future  of 
the  chosen  people  was  to  be. 

I  believe  God  reigns,  that  all  nations  are  as 
nothing  before  Him;  that  He  works  all  things 
after  the  counsel  of  His  will  and  that  there- 
fore what  mon  call  history  is  essentially  only 
the  record  of  the  working  out  of  His  purposes. 
I  believe  further  that  in  the  Bible  we  have  a 
divine,  authoritative,  and  infallible  record  of 
what  the  mighty  Ruler  of  the  Nations  has 


done  in  the  past,  and  the  infallible  reveLi'ion 
of  what  He  will  do  in  the  future  until  His 
plans  are  consummated  and  His  kingdom  and 

HIS  GLORY  FELL  THE  EARTH. 

And  because  I  so  believe  I  am  profoundly 
interested  in  all  that  concerns  His  ancient 
covenant  people.  "To  them  pertaineth  the 
adoption  and  the  glory  and  the  covenants 
and  the  giving  of  the  law  and  the  service  of 
God,  and  the  promises."  (Romans  ix.  4.) 

They  have  had  a  wonderful  past,  so  this 
book  declares,  so  all  men  admit.  They  are  to 
have,  not  as  men  say,  not  as  they  believe  or 
admit,  but  as  this  same  Book  says,  a  still 
more  wonderful  future. 

I  have  no  interest  in  the  question  of  Israel 
as  a  merely  ethnological  question,  or  as  in- 
volving a  historical  problem,  or  a  political 
enigma.  I  am  interested  simply  in  the  teach- 
ing of  Scripture  concerning  this  ancient 
people,  and  in  the  facts  of  secular  history  as 
related  to  the  testimony  of  Scripture. 

What  then  or"  this  stupendous  record 
of  the  experiences  of  this  peculiar 
people  that  faces  us  as  we  raise  thi 
inquiry  of  the  attitude  of  nations  and 
of  Christian  peoples  toward  them?  For  many 
centuries  preceding  the  Christian  era  their 
land  was  a  kind  of  common  battlefield  of  the 
nations,  and  they  themselves  oftener  and 
more  fearfully  the  victims  of  the  scourge  of 
war  than  any  other  people.  From  the 
capture  of  Jerusalem  by  Titus,  A.  D.  70,  their 
political  existence  has  been  practically  anni- 
hilated, and  for  the  larger  part  of  that  period 
they  have  been  the  object  of  the  contempt, 
not  to  say  the  hate,  of  the  civilized  world. 

Until  within  less  than  two  hundred  years 
it  might  almost  be  said  that  every  man's  hand 
was  against  them.  Is  there  any  explanation 
of  this?  Unquestionably  there  is.  An  ex- 
planation most  full  and  explicit  and  author- 
itative. You  will  find  it  in  the  testimonies  of 
a  true  son  of  Abraham,  in  an  Israelite,  in 
whom,  it  might  almost  be  said,  there  was  no 
guile.  Fifteen  centuries  before  Titus  was 
born  Moses  spake  thus: 

"If  thou  wilt  not  observe  to  do  all  the  words  of 
this  law  that  are  written  in  this  book,  that  thou 
may<">t  tear  this  glorious  anil  fearful  name,  the 
Lord  thy  Goil :  then  the  Lord  will  make  thy 
plagues  wonderful,  aud  the  plagues  of  thy  seed, 
even  great  plagues,  and  of  long  continuance,  and 
sore  sicknesses,  and  of  long  continuance.  More- 
over, be  will  bring  upon  thee  all  the  diseases  of 
Egypt,  which  thou  wast  afraid  of;  and  they  shall 
cleave  unto  thee.  Also  every  sickness,  and  every 
plague,  which  is  not  written  In  the  book  of  this 
law,  them  will  the  Lord  bring  upon  thee,  until 
thou  be  destroyed.  And  ye  shall  be  left  few  in 
number,  whereas  ye  were  as  the  stars  of  heaven 
for  multitude;  because  thou  wouldest  not  obey 
the  voice  of  the  Lord  thy  God.  And  it 


PAST,    1  !,!>!  NT,  AND  FUTURE  OF  1SKAKI,. 


shall  come  to  pass,  th.it  as  the  Lord  re- 
joiced over  you  to  do  you  good,  and 
to  multiply  you;  so  the  Lord  will  r  joice  over  you 
to  destroy  you,  a  id  :o  bring  you  to  nought;  and 
ye  shall  be  plucked  from  off  the  land  whithor  thou 
goest  to  poss  ss  it.  And  the  Lord  shall  scatter 
thee  among  all  people,  from  the  one  end  of  the 
earth  even  unto  the  other;  and  there  thou  shalt 
serve  other  gods,  which  neither  thou  nor  thy 
fathers  have  known,  even  wood  and  stone.  And 
among  these  nations  shalt  thou  And  no  ease, 
neither  shall  the  sole  of  thy  foot  have  rest;  but 
the  Lord  shall  give  thee  there  a  trembling  heart, 
and  failing  of  eyes,  and  sorrow  of  mind.  And  thy 
life  shall  hang  in  doubt  before  thee;  and  thou 
shalt  fear  day  and  night,  and  shalt  have  none  as- 
surance of  thy  life.  In  the  morning  thou  shalt 
say,  Would  God  it  were  even  I  and  at  even  thou 
shalt  say,  Would  God  it  were  morning!  for  the 
fear  of  thine  heart  wherewith  thou  shalt  fear,  and 
for  the  si sjht  of  thine  eyes  which  thou  shalt  see. 
And  the  Lord  shall  brinsr  thee  into  Egypt  again 
.with  ships,  by  the  way  whereof  I  spake  u  ito  thee, 
thou  shalt  see  it  no  more  again;  and  there  ye 
shah  be  sold  unto  your  enemies  for  bon  linen  and 
bondwomen,  and  no  man  shall  buy  yo\i."—Deut. 
xxi'iii.  58  tu  end  of  c/iavter. 

These  are  most  astonishing  declarations; 
yet  every  one  familiar  with  the  prophecies  of 
this  book  will  recognize  them  as  samples 
merely  of  what  is  repeatedly  set  forth  else- 
where, and  especially  in  the  prophecies  of 
Isaiah,  Jeremiah,  Ezekiel,  and  the  minor 
prophets.  It  seems  impossible  that  such 
utterances  should  prove  true,  that  God's 
chosen  people  should  so  break  from  their 
allegiance  to  Him  and  so  dishonor  His  com- 
mandments as  to  bring  upon  themselves  these 
fearful  judgments.  But  alas!  the  undeniable 
records  show  that  they  did,  and  the  facts  of 
history  illustrate  minutely  how  this  fulfill- 
ment took  place.  Let  me  ask  you  to  note 
such  of  these  facta  as  the  time  will  allow. 
And  first  as  to  the  apostacy  of  Israel,  Moses 
declares: 

"For  when  I  shall  have  brought  them  into  the 
land  which  I  sware  unto  their  fathers,  that  flow- 
eth  with  milk  and  honey;  and  they  shall  have 
eaten  and  filled  themselves,  and  waxen  fat;  then 
will  they  turn  unto  other  Gods,  and  serve  them, 
and  provoke  me,  and  break  my  covenant. 

And  it  shall  come  to  pass,  when  many  evils  and 
troubles  are  befallen  them,  that  this  song  shall 
testify  against  them  as  a  witness;  for  it  shall  not 
be  forgotten  out  of  the  mouths  of  their  seed;  for 
I  know  their  imagination  which  they  go  about, 
even  now,  before  I  have  brought  them  into  the 
land  which  I  sware."  Dent,  xxxi,  20.  21. 

Astonishing  as  it  may  appear,  this  declara- 
tion ofMosea  proved  litera  ly  true.  Instead  of 
being  anchored  in  their  faith  the  people 
turned  their  backs  on  Jehovah  and  went  after 
the  gods  of  the  heathen  nations  round  about. 
And  they  not  only  did  this,  but  they  seemed 
to  take  a  delight  in  setting  up  the  vilest  of  all 


these  gods.  They  wont  after  Baal,  Moloch 
and  Astarte  and  set  up  their  images  even  ill 
the  sacred  enclosure  of  tun  temple,  shut  up 
its  doors,  and  with  bloody  and  licentious  or- 
gies, gave  themselves  up  to  the  abominations 
coupled  with  Huch  worship.  There  is  nothing 
viler  known  to  history  among  even  tho  most 
de-ruled  and  besotted  heathen  than  what  was 
practiced  by  the  Jews  in  the  worship  of  these 
ileiiu's.  And  they  kept  it  up  M  that  for  cen- 
turies such  gross  idolatry  was  characteristic 
of  them.  And  all  tho  entreaties  and  re- 
monatrance3  and  threatening  of  God's 
prophets  could  not  turn  them  back. 

They  were  stiff  of  neck  and  hard  of  heart1 
and  they  souuded  the  abyss  of  heathenism  to 
its  blackest  depths.  But  what  came  of  this? 
Prophesies  we  are  to  consider  will  make  an- 
swer. These  prophesies  will  group  themselves 
around  three  points — the  city  of  Jerusalem, 
the  land,  and  the  people.  Let  us  note  them 
in  this  order.  Our  Lord's  declaration  con- 
cerning the  city,  contained  in  Matthew  xxiv., 
are  a  sample  of  the  first  class  of  prophesies. 
His  disciples  called  His  attention  to  the  mag- 
nificence of  the  temple,  and  in  His  roply  He 
declared  that  the  time  should  come  when  the 
temple  should  be  thrown  down  and  not  one 
stone  should  remain  upon  another.  That  there 
should  be  wars  and  rumors,  nation  rising 
against  nation  and  kingdom  against  kingdom. 

THEBB  SHOULD  BE 

great  earthquakes  in  di/ers  places,  and 
famines  and  pestilences,  and  great  signs  from 
heaven,  and  His  disciples  should  be  perse- 
cuted and  delivered  up  into  synagogues  and 
into  prisons,  and  brought  before  kings  and 
rulers  for  their  Master's  sake.  That  many 
should  be  offended,  many  false  prophets  and 
false  Christs  should  arise  and  deceive  many. 
That  Jerusalem  should  be  encompassed  with 
armies;  that  there  should  be  great  distress 
and  tribulation  such  as  was  not  from  the 
from  the  beginning  of  the  world.  That 
Jerusalem  should  oe  encompassed  around 
with  a  trench,  be  trodden  down  of  the 
Gentiles  and  the  abomination  of  desolation 
set  up  in  the  holy  place.  What  now  are  the 
facts?  Precisely  what  our  Lord  predicted. 
The  country  was  filled  with  impostors  and 
deceivers  claiming  to  be  Christs.  Josephus 
says  many  Jews  were  led  away  into  the 
wildderness  after  them,  were  stirred  up  by 
them  to  rebellion  and  were  slain. 

There  were  wars  and  rumors  of  wars.  As 
in  Jerusalem,  as  when  the  Jews  resisted  the 
setting  up  of  tbe  statue  of  Caligula  in  the 
temple  and  were  slaughtered.  As  at  Cesarea, 
where  Jews  and  Syrians  contested  for  the  city 
and  perhaps  20, 000  Hebrews  were  put  to  death  ; 
every  city  in  Syria,  indeed,  was  divided  into 


I'AST.  P1IKSKNT,  AND  FUTURE  OF  ISRAEL. 


two  factions  and  multitudes  of  Jews  were 
slam.  Fifty  thousand  Jews  fell  in  one  strug- 
gle in  Alexandria  and  10,000  in  another  in 
Damascus.  All  Italy  was  convulsed  with  con- 
tentions about  imperial  rule,  and  within  two 
years  four  emperors,  Nero,  Galba,  Otho,  and 
Vitellius  suffered  death.  So  there  wer  fam- 
ines and  pestilences  and  earthquakes  and  fear- 
ful signs  and  sights  from  heaven.  Tacitus 
and  Josephus  both  describe  these  and  de- 
scribe them  as  surprising  and  supernatural. 
So  the  disciples  of  Christ  were  persecuted, 
imprisoned,  hated,  and  afflicted  among  all 
nations  and  many  were  put  to  death. 

THE  VERY  NAME  OP  OHBIST 

aroused  the  intensest  hatred.  Nero  only 
expressed  the  general  feeling  of  pagan  nations 
when  he  had  Cliristians  covered  with  pitch, 
fastened  to  stakes,  and  then  set  on  fire,  "that 
they  might  be,"  as  they  claimed  they  were, 
'•the  light  of  the  world."  Terrified  by  such 
horrors,  many  apostatized.  In  due  time  the 
Roman  armies  encompassed  the  sacred  city,  a 
trench  was  dug,  a  wall  cast  up,  and  the  city 
besieged,  though  not  until  all  believers  among 
Christians  had  followed  our  Lord's  injunc- 
tion and  had  fled  across  the  Jordan,  so  that 
not  one  of  them  perished  in  the  city.  The 
eiege  at  length  brought  woe  and  famine  and 
distress  unnameable.  Dissensions  broke  out 
among  the  factions,  and  they  slew  each  other 
by  thousands.  Robbers  fierce  and  ferocious 
defied  all  law,  and  pillaged  and  murdered  at 
will.  Bands  of  desperate  men  were  urged  on 
by  hunger 

Whtjrcver  there  was  a  suspicion  of  food  to 
be  had  they  scented  it  like  bloodhounds.  By 
and  by  the  streets  became  fairly  filled  with  the 
nnburied  dead,  and  many  a  dwelling  was 
hardly  more  than  a  charnel  house.  In  one 
home  into  which  these  insatiate  robbers 
forced  their  wav,  attracted  by  the  scent  of 
food,  a  noble  lady,  Mary,  the  daughter  of 
Eleazar,  who.  impelled  by  hunger,  had 
snatched  the  babe  from  her  bosom  where  it 
was  vainly  suckling  nourishment,  and  had 
prepared  and  partaken  of  it  as  food,  met  their 
demands  by  spreading  before  them  the  half- 
eaten  body  of  her  child  and  invited  them  to 
•hare  her  feast.  At  last  the  end  came.  Tno 
walls  wore  breached,  the  temple  fired,  the 
city  plundered  and  razed.  Subsequently, 
when  Rufus  was  Governor  of  the  city,  the 
foundations  of  the  temple  were  torn  up  with 
a  plow,  so  that  literallv  not  one  stone  re- 
mained upon  ano 

THUS   IS   KVKHY  PA.BTICULAK, 

to  the  last  jot  and  tittlo,  wore  the  predictions 
of  Christ  fulfilled  and  Titin  him*  -If,  when 
eulogized  for  the  victory,  .Unclaimed  the 
praise,  affirming,  pagan  though  he  was,  that 


he  had  only  been  the  instrument  of  executing 
the  sentence  of  divine  justice,  and  Josephus 
indorsed  the  utterance. 

The  second  class  of  predictions  respects  the 
land.  When  the  day  of  judgment  and  o»lam- 
ity  should  come  the  land  itself  was  to  ^otfer. 
The  cities  were  to  be  burnt  with  fire,  and  for- 
saken until  they  were  without  an  inhabitant, 
until  they  became  the  pasturage  of  Hocks,  and 
lairs  of  wild  beasts.  The  fields  were  to  be  un- 
tilled  and  briars  and  thorns  to  grow  up 
therein.  At  most  there  was  to  be  only  like 
the  gleanings  of  a  vintage  and  the  shaking  of 
an  olive  tree,  two  or  three  berries  on  the  top- 
most boughs,  and  four  or  five  on  the  outmost 
branches.  In  a  word  the  land  was  to  bo  spoiled 
and  made  utterly  desolate,  and  tae  cry  of  it  was 
at  last  to  come  up  as  the  cry  of  a  man  smit- 
ten, stripped  aud  nigh  to  perishing  from 
wounds  and  nakedness  and  hunger. 

That  all  of  these  predictions  were  fulfilled, 
and  to  the  letter  almost  every  child  knows. 
Indeed,  the  devastation  was  so  complete  that 
infidels  have  made  it  a  basis  of  aitack  upon 
the  iJible.  They  have  affirmed  that  a  land  so 
stripped,  and  barren,  and  forlorn  never  could 
have  been  what  the  scripture  claimed,  "a 
land  flowing  with  milk  and  honey  "  Voltaire 
ridiculed  such  a  statement,  and  declared  that 
Palestine  could  only  be  reckoned  fertile  when 
compared  with  the  desert.  Proofs  of  these 
fulfilled  prophecies  are  abundant  and  em- 
phatic even  at  this  day.  Ruins  of  cities  once 
most  flourishing  meet  the  eye  on  every  side. 
Jericho,  Capernaum,  Betusaida,  Chorazin, 
Bethel,  Jezreel,  Samaria,  Cesarea,  and  scores 
of  like  cities  are  little  else  than  heaps  of 
stones  with  here  and  there  perhaps  a  ouiseled 
block  of  marble  or  a  broken  column  to  tell 

THE   STOUT.   OF   THEIB  FOBMEB  GBEAT..ESS. 

Some,  like  Jericho  and  Capernaum  and 
Chorazin,  are  utterly  uninhabited,  others  have 
a  handful  of  wretched,  villainous-looking 
Arabs  living  in  hovels.  On  all  aides  the 
traveler  sees  the  crumbling  terraces  built 
centuries  ago,  the  broken  cisterns,  pools  that 
no  longer  contain  water.  The  highways  are 
thu  merest  goat  paths.  Thickets  of  briartj 
ami  thorus  abound,  and  make  some  of  the 
paths  almost  impassable.  Very  little  of  the 
best  laud  is  cultivated.  Only  a  fraction  of  the 
fertile  plain  of  Sharon  and  hardly  enough  to 
say  so  of  the  far  larger  plain  of  E^liaelou. 
South  of  the  Carmol  range  the  whole  country 
has  been  completely  cleared  of  trees,  and  the 
hills  are  hence  nearly  all  of  them  bare  and 
bleak  and  desolate.  Flocks  and  herd*  are  very 
rarely  seen.  I  do  not  remember  seeing 
one  north  of  Hebron — partly  because  of  peril* 
from  wild  beasta  and  partly  perils  from  rob- 
bers. Only  in  a  few  of  the  larger  villages  aro 


PAST,   PRESENT,  AND  FUTURE  OF  ISRAEL. 


there  gardens  or  fruit  trees.      Only  here  and 
there    an    olive    tree   or  or  a  vine. 

Jackals  and  foxes  abound.  Wolves,  lynxes, 
hyenas  and  bears  are  not  (infrequently  teen. 

Wild  boars  are  found  in  tin-  thiekets  of  the 
Jordan.  Every  traveler  must  needs  go  armed 
and  set  a  watch  around  about  his  tent  by 
night.  What  few  shepherds  there  are  always 
stand  guard  over  their  llueks  and  kindle  fires 
by  night  to  keep  wild  animals  away,  Kobl.ers 
infest  the  land,neither  traveler  nor  inhabitant 
is  safe  at  any  time  from  their  attacks.  In  the 
most  exact  sense  the  prophecies  are  fullilled. 
The  cities  are  forsaken,  the  fields  lie  waste, 
the  land  is  empty  and  spoiled,  all  joy  is  dark- 
ened, and  the  mirth  of  the  land  is  gone. 

BUT  THE   GREAT  BURDEN 

of  these  prophesies  of  judgment  to  come  be- 
cause of  disobedience  falls  on  the  people 
themselves.  They  were,  as  this  text  chapter 
gets  forth  to  be  smitten  before  their  enemies, 
scattered  into  all  lauds,  sifted  among  all 
nations,  to  find  no  rest  for  the  sole  of  the  foot, 
to  have  no  ease  or  assurance  of  life,  to  have  a 
trembling  heart  and  failing  of  eyes  and  sorrow 
of  mind;  their  very  life  was  to  hang  in  doubt. 
They  were  to  become  a  proverb,  a  by-word 
and  a  hissing  among  the  nations.  They  were 
to  be  sold  to  their  enemies,  to  be  reduced  to 
such  want  that  they  should  eat  flesh  of  their 
own  sons  and  daughters.  Their  silver  and 
their  gold  were  not  to  be  able  to  deliver  them. 
They  should  cast  them  into  the  streets  be- 
cause of  their  uselessness  and  they  were  to 
be  visited  with  plagues  and  those  of  such 
long  continuance  that  at  last  they  should  say 
in  they  extremity  of  their  anguish,  in  the 
morning,  "Would  God  it  were  evening,"  and 
in  the  evening,  ''Would  God  it  were  morning." 
This  is  a  fearful  Category  of  calamities  and 
theoretically  we  should  say  it  must  be  a  vivid 
oriental  picture  of  disasters  in  general.  It 
can  not  be  a  statement  in  detail  of  what  was 
to  bo  actually  experienced.  Let  us  see  what 
history  has  to  say  upon  the  matter.  Fulfill- 
ment began  when,  because  of  their  gross 
idolatry  and  disobedience  of  Jehovah  the 
surrounding  nations  were  used  as  rods  where- 
with to  scourge  them.  Phillistines,  Moabites, 
Amorites,  Midianites,  Edamites,  Canaanites — 
all  in  turn  conquered  and  plundered  and 
ruled  over  them.  When  Nebuchadnezzar  and 
the  Assyrians  came  terrors  came. 

FAMINE  AND  PESTILENCE 

and  children  cooked  for  food.  Then  followed 
the  captivity,  with  its  dispersion.  Then  after 
the  return  came  the  conquest  of  the  land  un- 
der Antiochus  Epiphanes  (B.  C.  168),  when 
Jerusalem  suffered  its  fourteenth  siege  and 
when  the  whole  city  was  pillaged,  forty  thou- 


sand inhabitants  put  to  death,  three  times 
that  number  sei/'d  t<»  1.  •  sold  as  slaves,  the 
walls  destroyed,  the  finest  buildings  burned, 
the  altar  and  tho  temple  defiled 
by  the  sacrifice  of  swine.  Two  years 
later  he  threatened  and  attempted 
the  extermination  of  the  Jewish  people.  He 
let  loose  his  soldiers  upon  them  on  the  Sab- 
bath while  in  their  synagogues,  and  slaught- 
ered them  tili  the  streets  ran  red  with  blood. 
He  prohibited  every  observance  of  tho  Jewish 
religion,  forced  the  people  to  profane  the 
Sabbath,  to  eat  swine's  flesh,  dedicated  the 
temple  to  Jupiter  Olympiu-*,  substituted  the 
feasts  of  Bacchus  for  the  festival  of  taber- 
nacles, and  compelled  the  Jews  to  join  in 
these  riotous  orgies. 

He  came  near  being  as  good  as  his  word, 
and  exterminating  both  the  Jewish  race 
and  the  Jewish  religion.  But  this 
was  only  the  beginning  of  sorrows. 
A.  D.  21  the  Jews  were  banish^;)  from 
Rome ;  in  A.  D.  42  they  were  massacred  at 
Alexandra;  in  A.  D.  52  50,000  were  slain  in 
Jerusalem  in  a  tumult  with  the  Romans;  in 
A.  D.  66,  under  the  grasping,  covetous,  and 
tyrannical  rule  of  Jessius  Florus  the  people 
were  exasperated  and  finally  rose  in  revolt. 
They  were  at  first  su  ^cessful,  but  Nero, 
roused  from  his  debaucheries,  sent  Ves- 
pasian, and  a  most  bloody  war  followed.  At 
least  40,000  Jews  were  slain  at  Jotanata, 
30,000  more  were  taken  prisoners  and  sold  as 
slaves  after  a  desperate  battle  on  the  Sea  of 
Galilee,  whose  waters  were  said  to  have  been 
crimsoned  by  the  struggle. 

BESIDES  THOSE   CAPTURED, 

12,000  unable  to  bear  arms  were  put  to  death, 
20,000  more  were  massacred  at  Cesarea,  and 
large  numbers  in  different  places  during  the 
four  years'  struggle  preceding  the  siege  of 
Jerusalem.  The  horrors  of  that  siege  are 
well  known.  The  city  was  thronged  with 
people,  gathered  for  the  celebration  of  the 
Passover.  Josephus  says  there  were  not  less 
than  two  and  a  half  millions  there.  The 
defense  was  desperate — so  desperate  that  at 
last  Titus,  failing  to  persuade  the  Jews  to 
surrender  and  stung  by  the  slaughter  of  his 
soldiers,  planted  crosses,  with  his  Jewish 
prisoners  upon  them,  on  all  the  heights  and 
ramparts  overlooking  tho  city;  and  the  story 
goes  that  he  ceased  this  only  when  he  could 
no  longer  obtain  wood  for  the  crosses.  But 
this  did  not  avail.  Finally  he  compassed  the 
city  with  a  wall  and  a  ditch,  and  set  about 
starving  the  inhabitants  into  subjection. 

They  were  reduced  to  the  most  dire  extrem- 
ities, as  has  already  been  noticed.  The  most 
frightful  dissensions  sprang  up,  and  robbery 
and  outrages  of  evorv  sort  were  committed. 


PAM',  PRESENT,  AND  FUTURE  OF  ISRAEL. 


The  dead  lay  unburied  in  the  streets,  and 
mothers  devoured  their  own  children. 
Finally  the  temple  was  wrapped  in  flames,  the 
last  wall  breached,  and  the  city  given  over  to 
pillage  and  slaughter.  Milman  estimates  that 
12,000  died  of  hunger,  110,000  were  slain  dur- 
ing the  siege,  and  97,000  were  taken  priseners. 
The  captives  were  sent  in  part  to  Egypt  to 
work  in  the  mines,  and  in  part  distributed 
among  the  provinces,  to  be  exhibited  as  glad- 
iators in  the  public  theaters,  and  to  fight  in 
combats  with  the  wild  beasts,  and  a|  very 
large  part  were  sold  in  all  the  markets  of  the 
world  as  slaves.  They  were  so  numerous,  in 
fact,  and  so  cheap,  that  the  markets  were 
glutted,  and  numbers  could  find  no  pur- 
chaser. 

SIXTY  YEARS  LATER, 

when  Hadrian  was  Emperor,  the  Jew*  revolted 
tinder  the  fanatic  Bar  Cocheba,  Son  of  a  Star, 
who  claimed  to  be  the  Messiah.  The  Romans, 
under  tlie  celebrated  Julius  Soverus,  in  a  war 
of  three  years'  duration,  slew  530,000  Jews, 
exclusive  of  those  who  perished  by  famine, 
disease,  and  fire.  Hadrian  determined  to 
annihilate  all  hope  of  a  restoration  of  the 
Jewish  kingdom.  He  razed  utterly  the  old 
c  ty,  built  upon  ita  ruins  a  city  called  Aelia 
O&pitolina,  which  he  peopled  with  a  colony  of 
foreigners,  prohibited  every  Jew  from  enter- 
ing it  on  pain  of  death,  or  from  coming  within 
sight  of  it,  except  on  a  single  day  in  each 
year,  and  the  more  effectually  to  keep  them 
away  he  set  up  the  image  of  a  swine  over  the 
gate  leading  to  Bethlehem. 

Milman  says  that  as  a  result  of  this  war  the 
whole  of  Judea  became  a  desert.  Wolves  and 
hyenas  went  howling  aloag  the  streets  of  the 
cities.  The  people  who  escaped  the  sword 
were  brought  in  droves  to  the  very  terebinth 
tree  under  which,  it  was  said,  Abraham 
had  pitched  his  tent,  and  were  there 
sold  as  slaves,  and  sold  as  cheap  as  horses. 
The  Rabbis,  who  were  considered  ringleaders 
in  the  revolt,  were  pur  to  dea  h  with  fearful 
tortures.  The  political  existence  of  the  Jew- 
ish nation  was  then  annihilated.  It  was  n> 
again  recognized  as  one  of  the  states  or  king- 
doms of  the  world.  This  was  under  pagan 
Rome.  It  will  hardly  be  believed  that  under 
Christian  Rome  and  the  rules  of  Christian 
kingdoms  the  fate  of  the  Jew  became  harder 

Btlll. 

YET  SUCH  WAS  THE  PACT. 

What  Milman  calls  the  Iron  Age  of  the  Jew 
began  with  th<  -  m  rulers.  Constan- 

tino, tin-  ft]  in  cinperor,  upon  his  ac- 

>n  to  j.ow  T,  at  OMCU  began  to 
oppress  and  persecute  the  Jews.  Hay- 
ing suppressed  a  revolt  which  they 
•  •rigina'ed,  he  ordered  their  ears  to 


be  cut  off,  banished  tlum  as  fugitives  and 
vagabonds  into  different  countries.  Justinian, 
the  great  law  giver,  went  further.  He 
abolished  their  synagogues,  and  would  not 
suffer  them  even  to  enter  cav^s to  worship, 
would  not  let  them  testify  in  courts  of  law. 
nor  allow  them  to  bequeath  their  property  to 
their  families.  In  fine,  he  denied  them  all 
civil  rights  and  made  tlum  a  race  of  outlaws, 
to  be  maltreated,  plundered  and  outraged, 
with  no  possibility  of  redress. 

From  this  time  on  for  centuries  the  sky 
over  them  grew  darker  and  more  ominous  year 
by  year.  Nothing  was  too  bad  to  be  said  and 
believed  about  them.  They  practiced,  it 
was  generally  believed,  the  Black  Art;  were 
in  league  with  Satan;  they  would 
steal  the  sacramental  wafer  and  then  in  their 
assemblies  spit  upon  it,  tear  it  to  pieces  and 
insult  it.  They  celebrated  the  Passover  with 
the  blood  of  Christian  children,  whom  for  this 
purpose  they  kidnaped,  tortured,  and  cruci- 
fied. The  effect  of  such  slanders  was  what 
might  b3  expected.  Confiscation,  violence, 
torture,  massacre,  banishment — with  every 
kind  of  ingenious  and  systematic  insult  and 
outrage — were  the  common  lot  of  Jews 
throughout  Europe.  The  Church  of  Rome 
denounced  them  as  heretics,  forbade  com- 
munion with  them,  prohibited  them  from 
holding  office  or  possessing  Christian  slares. 

THE   POPES    COMPELLED   THEM 

to  wear  a  yellow  hat,  shut  them  up  in  the 
Ghetto,  the  filthiest  and  worst  part  of  the  city 
of  Rome,  compelled  them  to  hear  a  monk 
preach  on  Fridays  and  required  them  to  be  in 
their  quarter  by  8  o'clock  of  the  evening. 
The  Kings  and  Emperors  of  Europe  vied  in 
their  oppressions  and  exactions.  Most  of 
them  prohibited  their  ownership  of  land, 
compelled  them  to  wear  some  badge  of  op- 
probium,  in  one  instance  to  have  fastened  to 
them  a  kind  of  clog,  which  they  dragged  as 
felons  do  a  chain  and  ball.  But  with  the  era 
of  the  Crusades  began  the  longest,  darkest, 
bloodiest  nr'ght  of  all.  Gibbon  says  that  ''the 
mad  enthusiasts  of  the  first  Crusade  found 
their  first  and  most  easy  warfare  against  the 
Jews,  the  murderers,  they  were  wont  to  term 
them,  of  the  Son  of  God.  Many  thousands 
were  pillaged  and  massacred." 

They  had  folt  no  more  bloody  stroke  since 
the  days  of  Hadrian.  A  few  abandoned  their 
faith  under  these  persecutions  and  professed 
conversion  to  Christianity,  but  tho  most,  un- 
able to  escape,  barricaded  their  houses  and 
precipitated  themselves  and  their  families  into 

ra  or  the  flames,  and  so  disappointed 
the  malice,  or  at  least  the  avarice,  of  their 
implai-abb!  foes."  These  first  Crusaders  began 

V.  D.  what  they  called  the  holy  war,  in 


PAST,  PBESENT,  AND  1THKK  <>1    [SRAEL, 


11 


which  they  attempted  to  put  to  death  all  the 
Jews  in  Europe  who  would  not  submit  to  bap- 
tism. Similar  atrocities  marked  the  second 
crusade  also.  The  moneys  for  carrying  on  thn 
crueados  generally  were  very  largely  moneys 
wrung  from  the  Jews.  Louis  VII.,  of  France, 
released  the  Crusaders  from  all  debts  to  the 
Jews. 

HENET  II.,  OF  ENGLAND,  ORDERED 

£60,000,  an  enormous  sum  in  that  day,  to  bo 
levied  on  them  to  meet  his  expenses  as  a  cru- 
sader. The  kings  of  France  employed  them 
habitually  as  SJHUUCS,  first  to  suck  up  the 
monay  of  their  subjects  and  then  to  have  it 
squeezed  out  of  them  into  the  royal  treasury. 
In  the  German  States  they  were  reckoned  the 
slaves  of  the  Emperor,  and  under  Edward  the 
Confessor,  of  England,  the  Jews  and  all  their 
possessions,  so  the  law  ran,  belonged  to  the 
\ing.  They  had  no  legitimate  rights  whatso- 
ever. King  John  of  England  ordered  all  the 
Jews  of  the  realm  to  be  imprisoned  until  they 
made  a  full  discovery,  under  torture,  of  all 
they  possessed.  Upon  discovering  which  he 
compelled  them  to  pay  an  enormous  sum  to  be 
released.  One  rich  Jew  at  Bristol  was  ordered 
to  have  a  tooth  extracted  daily  until  he  should 
pay  10,000  marks. 

Philip  V.  of  France,  like  King  John,  im- 
prisoned the  Jews  of  Paris,  made  them  prove 
up  all  that  was  due  to  them  as  debts,  then 
seized  these  obligations,  obtained  150,000 
francs,  and  then  condemned  many  of  his 
prisoners  to  the  flames.  Like  this  runs  the 
record  among  nearly  all  the  crowned  heads  of 
Europe.  The  common  practice  was  to  charge 
the  Jews  with  unnatural  crimes,  with  poison- 
ing wells  and  rivers,  in  order  to  produce 
plague  or  cholera,  and  then  fine  them  for  it. 
In  1220,  for  example,  the  body  of  a  girl  was 
found  in  the  Rhine.  The  Jews  of  Cologne 
were  thereupon  accused  of  the  crime  and  the 
Bishop  fined  them  4,200  pieces  of  silver.  The 
Jewish  physician  of  John  I.  of  Portugal  was 
accused  of  poisoning  him  and  the  Jews,  in 
consequence,  were  required  to  pay  50,000 
crowns.  Money  and  blood  often  flowed  to- 
gether, and  as  little  account  was  made  of  the 
•  atter  as  of  the  former. 

AT  THE  CORONATION  OF  RICHARD  I. 

of  England,  the  populace  slaughtered  every 
Jew  they  could  find,  plundered  their  houses 
and  then  set  them  on  fire.  The  next 
year,  during  a  similar  persecution,  the 
governor  of  York  Castle  offered  the  Jews 
protection  therein,  which  they  accepted,  to 
the  number  of  1,500,  but  being  besieged  and 
finding  escape  impossible,  one  night,  at  the 
instigation  of  a  venerable  rabbi,  they  burned 
first  their  treasure,  set  the  castle  on  fire,  and 
plunging  their  daggers  into  the  hearts  of  their 


wives  and  children,  cunipleted  tbe  tragedy  by 
plunging  tliem  into  their  own  bosoms,  and  so 
nil  perished  together.  They  \\ero  finally,  in 
1L*.M,  the  time  of  Edward  1.,  banished  troin 
the  kingdom,  and  for  4i><>  veins  no  Jew  dared 
openly  set  foot  in  ilu  English  realm. 

In  1181  Philip  Augustus  of  France, 
seized  the  Jews  in  their  synagogues, 
imprisoned  them,  cancelled  all  deb's  duo  them 
confiscated  their  property  and  h>.>  ordered 
them  forthwith  to  leave  the  couuiry.  They 
were  in  all  seven  times  banished  from  France 
ana  seven  times  recalled  for  tin:  sake  of  the 
money  that  could  be  wrung  out  of  them,  but 
themostdiro  calamity  that  befell  them  was 
in  Spain.  They  had  remained  here  nearly  un- 
molested sine?  the  Moorish  conquest  and  had 
greatly  thrived.  They  rivaled  their  Mahom- 
medan  masters  in  civilization,  in  literature 
and  surpassed  them  in  wealth.  For  a  time 
their  Christian  rulers  tolerated  them,  but  by 
and  by  the  general  prejudice  prevailing  all 
through  Europe  swept  like  an  atmosphere  of 
plague  over  the  Pyrenees  and  the  firea  of 
persecution  burst  furiously  forth. 

IN  THE   VERY  TEAR 

that  Christopher  Columbus  discovered  Amer- 
ica, 1493,  the  sovereigns  we  are  wont  to  speak 
so  highly  of  for  their  supposed  Christian 
spirit,  Ferdinand  and  Isabella,  set  their  faces 
fiercely  against  the  Jews;  they  were  ordered, 
under  penalty  of  death,  to  leave  the  realm 
within  four  months,  unless  they  embraced 
Christianity.  A  wealthy  Jew  offered  in  behalf 
of  his  people  600,000  crowns  for  the  revocation 
of  the  edict.  The  King  was  inclined  to  relent, 
but  Torquemada,  the  infamous  Inquisitor 
General,  boldly  venturing  into  the  royal 
presence,  and  lifting  his  silver  crucifix 
before  the  King,  declared  that  if  he 
should  accept  this  offer,  he  would  be 
like  Judas,  selling  his  Master  for  the 
thirty  pieces  of  silver.  Ferdinand  did  not 
dare  accept  the  proposal,  and  accordingly 
800,000  Jews  were  compelled  to  turn  their 
backs  upon  their  homes  and  to  set  forth  to  go 
they  knew  not  whither.  No  one  was  allowed 
to  supply  them  with  bread  or  meat  or  water 
or  wine.  The  story  of  that  exile  can  not  be 
put  in  words,  Almost  every  land  was  shut 
against  them.  Some  ventured  into  France 
and  were  persecuted  there,  others  into  Tur- 
key and  were  persecuted  there,  others  into 
Italy  and  were  persecuted  there.  Some 
crossed  the  sea  to  Morroco,  where  they 
suffered  frightful  privations;  80,000  ventured 
into  Portugal,  where  they  bought  at  a 
great  price  the  privilege  of  remaining 
eight  months,  many  being  unable 
to  procure  means  for  going  elsewhere, 
were  sold  as  slaves,  and,  to  crown  all,  the 


PAST,  PRESENT,  AND  FUTURE  OF  ISRAEL. 


King  Emanuel,  in  1495,  *,hree  years  from  the 
banishment  from  Spain,  himself  banished 
them  from  his  kingdom,  issuing  a  secret  order 
that  all  Jewish  children  under  14  should  be 
torn  from  their  parents  and  brought  up  as 
Christians. 

MANY  OF  THE  JEWISH  MOTHERS, 

rather  than  surrender  their  children,  de- 
stroyed them  with  their  own  hands,  throwing 
them  into  wells  and  rivers,  to  prevent  their 
being  seized  by  their  persecutors.  So  runs 
the  terrible  story  all  through  the  centuries  of 
the  middle  ages.  The  Jew,  reckoned  as  an 
animal,  and  paying  toll  with  the  donkeys, 
compelled  to  wear  a  peculiar 
dress  that  stamped  as  the  felons' 
stripes  orand  them,  confined  to 
the  worst  quarters  of  the  cities,  shut  in  at 
stated  hours,  forbidden  to  follow  honorable 
trades,  not  Allowed  to  own  land,  taxed  when- 
ever he  left  the  bounds  of  the  country  he 
called  his  home,  and  taxed  in  every  other  way 
human  ingenuity  could  devise.  Shut  out  of 
schools,  subject  to  insults,  outrage,  and  plun- 
der, at  anyone's  caprice  and  utterly  without 
redress,  for  the  most  part,  deemed  in  all 
lands  a  common  object  of  scorn  and  hate; 
extortion,  oppression,  cruelty,  persecution, 
massacre,  banishment,  practically  every- 
where, no  one  can  read  this  dark  record  with- 
out feeling  that  history  has  no  blacker  page 
aud  that  our  so-called  Christian  faith  no  more 
damning  disgrace  than  that  stamped  upon  it 
by  the  outrages  perpetrated  in  its  name, 

True,  all  this  may  be  said,  and  truthfully, 
to  be  the  fulfillment  of  prophecy.  But  this 
furnishes  no  apology  for  the  perpetration  of 
wrong.  No  man  is  to  do  evil  that  Scripture 
may  be  fulfilled  or  that  good  may  come. 
Evermore  it  will  be  true  that  "offenses  must 
needs  come,"  but  evermore  while  the  earth 
.stands,  "Woe  be  unto  him  by  whom  the  of- 
fense cometh." 

BUT  I  CANNOT  GO  FUBTHEB, 

nor  is  there  need.  Go  back  now  to  the  chap- 
ter of  Scripture  with  which  we  began;  go  over 
i,s  specifications  of  the  judgments  there  de- 
nounced for  disobedience,  that  the  people 
should  be  scat  fnd  into  all  lands,  smitten  by 
ilieir  enemic-H,  nhould  find  no  rest  for  the  sole 
of  their  feet,  should  have  their  sons  and 
daughters  taken  from  them,  should  be  spoiled 
and  crushed,  hhould  know  hunger  and  thirst 
.ni.|  nakedness  and  want,  should  have  no 
assurance  of  life,  but  a  trembling  heart  and 
failing  of  eyes  and  sorrow  of  mind,  that  their 
lite  should  hang  in  doubt,  that  they  should  bu 
sold  for  bondsmen  and  that  no  man  should 
buy  them;  that  their  money.  their 
silver  and  their  gold  should  not  be 
able  to  save  them;  that  their  woe 


should  be  of  long  continuance,  till  in  the 
morning  they  should  say,  "Would  God  it  were 
evening."  and  at  evening,  "Would  God  it 
were  morning." 

Go  over,  I  repeat,  these  prophetic  specifica- 
tions, and  then,  with  the  facts  I  have  given  in 
mind — and  I  have  given  only  a  tithe  of  what 
might  be  presented— say  whether,  in  any  jot 
or  tittle,  there  has  been  a  failure  of  fulfill- 
ment. No  man,  with  honest  mind,  can  possi- 
bly compare  these  prophecies  and  these  facts 
and  not  admit  that  here  are  practically  two 
thousand  vears  of  history  of  the  Jewish  na- 
tion, exactly  and  exhaustively  written  in  ad- 
vance 

IT  IS   A   GEEAT   RELIEF 

to  come  at  last  to  a  brighter  page.  It  seems 
as  if,  when  one  is  reading  these  terrible  rec- 
ords, running  from  the  fourth  century  to  the 
sixteenth,  a  morning  of  hope  never  would 
dawn  for  this  outcast  and  persecuted  people. 
So  doubtless  it  seemed  to  the  House  of  Israel 
toiling  under  the  lash  in  the  brick  yards  of 
Egypt,  but  the  limit  of  that  bondage  was 
fixed,  and  all  the  might  of  Pharaoh  could  not 
prolong  it  by  a  single  hour.  The  God  of 
Abraham  had  settled  the  duration  of  that 
Egyptian  sojourn,  and  when  the  fullness  of 
his  preappointed  time  was  come  the  iron 
gates  swung  under  the  touch  of  the  death 
angel's  hand,  and  in  a  single  night  Israel  went 
forth  to  freedom.  It  will  be  so  again. 

The  same  God  of  the  Fathers  stands  pledged 
to  his  covenant  people  by  the  word  that 
can  never  be  broken,  and  the  day 
of  their  deliverance  must  come.  The 
twilight  that  foreruns  the  morning  is 
as  it  seems  to  me,  breaking  on  us  even  now. 
There  was  a  manifest  diminution  of  oppres- 
sion and  cruelties  in  the  treatment  of  the 
Jews  early  in  the  seventeenth  century  and 
from  that  time  on  there  has  been  a  steady, 
though  slow  improvement,  in  their  condition. 
In  1055  Cromwell  was  petitioned  that 
the  Jews  might  be  allowed  to  return  to 
England.  After  long  discussion  in  council 
this  was  granted,  Cromwell  urged  it  on  the 
ground  that  the  scriptures  promised  their 
conversion  and  that,  therefore,  they  should 
be  allowed  to  come  where  the  jrospel  was 
preached.  The  next  year,  1656,  the  cemetery 
at  Mile  End.  still  us.-d  l.y  the  Jews,  was 
leased  to  them  for  999  years,  and  the  signifi- 
cance of  that  will  be  seen  when  it  is  remem- 
bered that  hitherto  there  had  been  but  one 
burial  place  in  all  England  for  the  Jews,  and 
tnat  was  in  Cripple  Gate,  London;  wherever 
in  the  realm  a  Jew  died  he  m  ist  be 

BROUGHT  HERE  FOB  BHRIAIj. 

In      1670    toleration    and    liberty      of     con- 
science     were      granted       to        the       Jews 


PAST,  ri;i;si;vr,  AND  FUTUUK  <>F  ISI;AI:I.. 


13 


in  Persia,  where,  they  luul  been 
greatly  oppressed  and  persecuted.  Ronnie 
sance  did  not  begin  until  l?2:?,whon  Loui 
gave  the  Jews  permission  to  hold  real  estate 
in  France.  In  that  same  year  the  British 
Parliament  for  the  firm;  time  acknowledged 
them  as  British  subjects.  In  1738 
Christian  VI.  of  Denmark  opened  all 
trades  to  the  Jews.  In  1740  Charles  of 
Naples  and  Sicily  allowed  the  Jews  to  resettle 
in  his  kingdom.  In  1750  Frederick  II.  of 
Prussia  granted  toleration,  though  under 
harsh  restrictions.  In  1753  England  took  a 
decided  step  forward  and  enacted  a  naturali- 
zation bill,  but  so  bitter  was  the  popular  op- 
position that  it  had  to  be  repealed  the  next 
year. 

In  1782  Joseph  II.  of  Austria  opened  the 
schools  and  universities  of  the  empire  and 
allowed  them  to  take  any  and  ali  degrees, 
granted  the  right  of  following  any  trade  and 
establishing  manufactures,  and  to  release 
them  from  all  of  the  odious  and  oppressive 
restrictions.  In  1788  Louis  XVI.  of  France 
issued  a  similar  edict.  What  he  began 
the  revolution  virtually  completed.  Thence 
forward  all  Europe  seems  to  have  taken  up 
the  good  work  and  steadily  carried  it  on,  till 
now  Jews  have  been  made  citizens  in  most  of 
the  countries  and,  with  the  exception  of 
Kussia,  nearly  all  the  tyrannous  laws  have 
been  swept  from  the  statute  books.  England 
was  one  of  the  latest  to  take  the  final  step  but 
in  1858,  the  Jew  was  admitted  to  Parliament. 

TO  THE  CREDIT  OP  OUR  OWN  NATION, 

we  were  the  first  among  the  nations  to  em- 
bodv  in  our  laws  the  principle  that  the  Jew  and 
Gentile  are  equal  in  rights  and  privileges  be- 
fore the  law.  The  Declaration  of  Indepen- 
dence, planting  itself  on  the  inalienable  rights 
of  man  as  man,  knew  no  Jew  to  be  denied  its 
privileges.  Thus  to-day  the  world  over, the  Jew 
stands  with  his  face  toward  the  sunrise  and 
the  prophecy  of  the  day  soon  to  be  ushered  in 
is  already  gilding  the  mountain  peaks  May 
the  Lord  God  of  Israel  speed  its  coming!  I 
can  not  close  this  review  without  noting  two 
convictions  with  which  I  am  profoundly  im- 
pressed by  the  study  of  these  prophetic  scrip- 
tures and  the  consideration  of  the  facts  to 
which  they  point,  and,  first,  this,  the  proof 
that  is  given  here  of  God's  rulership  of  the 
nations. 

Such  a  record  as  this  of  the  experiences  of 
the  Jews,  if  it  proved  anything  from  a  human 
standpoint,  would  prove  the  annihilation  of 
the  nation.  Other  nations,  without  a  tithe 
of  such  bitter  experience,  have  utterly 
perished,  and  Phoenicia,  Moab,  Am- 
mon,  Edom,  Assyria,  Greece,  Borne, 
are  to-day  only  names.  Of  all  the  nations 


round  uhout  .Iinl.-a  ilu,  lVrsi:iiin  alone,  who 
restoml  tin  m  from  their  captivity,  remain  a 
kiiiKdnni.  IV  t  to  .lay  tlm  Jew  in  &B  dis- 
tinotivuly  a  Jew  and  the  Jewish  people  is  as 
distinctively  a  people  as  in  the  days  of  David 
or  of  Moses.  More  than  that,  notwithstanding 
all  these  oppressions  and  persecutions  and 
subjections  and  tyrannies  and  the  pouring  out 
of  blood  like  w;iter,  tlio  Je\\ish  j)i-oj.l(' are  to- 
day more  numerous  than  ever  in  their  history; 
not  only  so,  but  they  surpass  in  culture  and 
wealth  and  influence  and  power  unquestion- 
ably the  foremost  place  they  ever  held. 

HOW  EXPLAIN  THIS  MARVEL? 

There  is  but  one  explanation.  This  people 
has  been  through  the  centuries  God's  cov- 
enant people.  His  gifts  and  His  callings  to 
them,  as  toHis  church,  are  without  repent- 
ance. He  has  never  forgotten  them.  Ho  has 
never  cast  them  off.  His  hands  has  been 
alwa  s  over  them.  His  purposes  have  had 
them  in  perpetual  keeping.  He,  and  He 
onlv,  rules  in  the  affairs  of  men.  Ho  lifts  and 
He  puts  down.  He  works  His  will  among  the 
armies  of  Heaven  and  the  inhabitants  of  the 
earth.  When  His  time  comes  the  children  of 
Israel  leave  their  brick  yards,  and  in  spite  of 
Pharoah  march  out  of  Egypt.  So  again,  when 
His  hour  strikes,  the  captives  in  Babylon,  set 
their  faces  toward  Jerusalem,  so  always,  not 
crowns  and  scepters,  not  fleets  and  armies, 
not  iron  dads  and  Krupp  guns  and  repeating 
rifles,  but  God  rules  among  the  nations.  Tha  t 
was  ever  Israel's  hope  of  old,  and  it  is  to-day, 
and  therefore  the  day  of  their  redemption  u 
sure. 

2.  We  see  what  a  glorious  future  awaits  the 
Jew.  As  you  read  prophecies,  these  prophe- 
cies of  judgment,  you  will  notice  that  every- 
where, almost  without  exception,  alongside 
of  the  foreshowings  of  punishment  and  woe, 
there  run  the  promises  of  a  restoration  to  the 
favor  of  God.  They  are  not  to  remain  always 
scattered — always  to  be  without  a  rest- 
ing place— always  trodden  under  foot — always 
a  byword  and  a  hissing — far  from  it.  There  is 
to  be  a  gathering  the  second  time  out  of  all 
nations,  a  rebuilding  of  the  waste  places,  the 
land  become  fruitful,  the  people  prosperous. 
Indeed,  the  most  glowing  pictures  in  the 
Bible  are  those  which  portray  the  glad  times 
when  this  very  people,  so  scattered  and 
peeled,  shall  be  gathered  in  their  own  land, 
cleansed  from  all  their  uncleanliness,  then, 
says  the  prophetic  Scripture,  "The  land  that 
was  desolate  shall  become  like  the  Garden  of 
Eden,  and  the  Prince  of  the  House  of  David 
shall  be  King  over  them  forever." 

That  day  will  come,  when  the  fullness  of  the 
gentiles  will  be  gathered  in,  when  the  church 


14 


PAST,  PRESENT,  AKD  FUTUEE  OF  ISRAEL. 


is  com'plete,  when  the  chosen  of  God  are  all 
called  out.  Then  the  natural  branches  of  the 
olive  tree  shall  be  grafted  in  again  to  their 
old  stock.  Then  the  fullness  of  God's  time 
will  have  come.  Then  the  Deliverer  shall 
come  forth  out  of  Zion  and  turn  away  ungod- 
liness from  Jacob  and  all  Israel  shall  be  saved 
and  in  their  own  land,  under  their  own  ac- 
cepted Messiah  as  their  king,  they  shall  be 
forever  their  holy  and  happy  and  exultant 
people  whose  God  is  the  Lord. 

RABBI  F-:LSENTHAL. 

THE  NOTED  RETIRED  HEAD  OP  ZION  CONGREGA- 
TION ON  "WHY  ISRAELITES  DO  NOT  ACCEPT 
JESUS  AS  THEIR  MESSIAH." 

Dr.  Goodwin  was  followed  by  Rabbi  B. 
Felsenthal,  formerly  of  Zion  Congregation, 
who  spoke  as  follows: 

I  have  been  requested  to  give,  from  my  own 
Jewish  standpoint,  an  answer  to  the  question, 
"Why  do  the  Jews  not  accept  Jesus  as  their 
Messiah?"  The  question  should  lhave  been 
amplified;  some  other  questions  should  have 
been  connected  therewith  and  should  have 
been  added  thereto. 

•  For  instance,  Why  do  the  Unitarians  refuse 
to  acknowledge  Jesus  as  their  Messiah,  as 
their  Savior  and  Redeemer,  and  why  are  they 
so  decidedly  opposed  to  adore  him  as  a  divine 
being,  as  the  second  person  in  the  holy 
trinity,  aye,  as  a  God  himself,  a  God  incar- 
nate? 

And  you  might  further  ask,  Why  do  the 
members  of  free  religious  associations,  and 
those  who  have  joined  ethical  culture  so- 
cieties, totally  ignore  Jesus,  and  why  are  they 
BO  bold  and  so  outspoken  in  their  antagonism 
and  opposition  to  the  whole  Ghristology? 

You  who  ask  the  Jew  for  his  reasons  why 
he  does  not  accept  Jesus  as  his  Messiah,  and 
who  are  so  anxious  for  the  salvation  of  his 
aoul,  you  might  even  go  out  into  still  larger 
circles,  you  might  ask  the  tens  of  thousands, 
aye,  the  hundreds  of  thousands  and  the 
millions,  who  are  Christians  in  name  only,  but 
who  in  reality  are  as  far  from  acknowledging 
Jesus  as  a  Redeemer  of  mankind  and  as  a 
Savior  of  the  world  as  the  strictest  Jew  ia  from 
such  an  acknowledgment. 

YOU  CAN  FIND  SUCH 

nominal  Christians  and  real  heathens,  to 
uao  one  of  your  own  terms,  in  ex- 
ceedingly large  numbers  almost 
everywhere— in  our  United  stat.-s,  in  Canada, 
in  the  British  Isles,  on  the  European  oon- 
tinout,  everywhere.  Chicago  is  full  of  them. 
O'o  and  approach  them,  and  ask  them 
your  question,  "Why,  friends,  do  you  not 
accept  Jesus  as  your  Messiah?  0,  we  pray 
you,  come  to  Jesus!  Believe  in  Hinal  Your 
salvation  depends  on  that  belief." 


You  will  be  astonished  what  answers  you 
will  receive  from  those  whom  you  address  in 
such  words,  from  those  physicians,  and 
lawyers,  and  teachers,  and  merchants,  and 
bankers,  and  mechanics,  and  clerks,  and 
others,  from  gentlemen  and  from  ladies  of 
good  education  and  in  various  positions  of 
life  and  standing  in  society,  provided  that 
they  have  the  leisure  and  the  inclination  to 
listen  to  your  questions  and  exhortations,  and 
are  candid  enough  to  reveal  to  you  their  real 
honest  opinions  regarding  your  Christian 
system  of  creed  and  its  various  dogmas. 

Please  don't  bother  us — so  they  will  say — 
don't  bother  us  with  your  antiquated  super- 
stitions, with  your  irrational  notions,  with 
your  obsolete  Christian  scholasticism  and 
mysticism,  which  may  have  appeared  accept- 
able enough  in  the  dark  ages,  but  which  is 
certainly  out  of  time  in  our  nineteenth  cen- 
tury; please  let  us  alone.  And  if  you 
continue  to  press  them  for  further  answers 
and  ask  them  to  state  more  in  particular  their 
religious  views,  the  one  will  probably  say,  I 
am  a  deist;  and  the  next  one,  I  am  a  theist; 
and  a  third  one,  I  am  a  monist;  and  others,  we 
are  pantheists,  or  agnostics,  or  Buddhists,  or 
Darwinian  evolutionists,  or  adherents  of 
some  other  philosophical  or  theological 
system. 

THE  ONE  WILL  CONTISUK 

stating  that  he  is  just  as  much  of  an  orthodox 
Christian  and  just  as  much  a  believer  in  the 
Messiahship  and  divinity  of  Jesus  as  Thomas 
Jefferson  was,  or  as  Charles  Sumner,  or  Will- 
iam Emory  Channing,  or  Theodore  Parker,  or 
Ralph  Waldo  Emerson,  and  a  number  of  other 
most  eminent  men  and  women  in  our  land 
have  been.  Others  will  confess  themselves 
as  sharing  the  unchristian  views  of  Herbert 
Spuncor,  of  Professor  Huxley,  of  John  Stuart 
Mill,  of  ImmanuelKant,  of  Benedict  Spinoza, 
and  other  philosophers  and  thinkers  of  our 
own  age  and  of  former  ages.  You  see  here 
you  have  a  large  field  for  your  missionary 
efforts,  for  your  endeavors  to  convert  and  to 
"save"  your  infidel  gentile  brethren,  aud  you 
ought  indeed  first  try  to  reconquer  these  un- 
believing sons  and  daughters  of  Christian 
parents  and  to  bring  them  back  to  the  Chris- 
tian fold  before  you  proceed  with  your  mis- 
sionary work  among  these  obstinate  and  be- 
nighted Jews. 

Yes,  my  dear  orthodox  Christian  friends, 
you  to  whom  the  conversion  of  the  unbelievers 
to  the  belief  in  the  messiaship  and  divinity  of 
Jesus  is  the  holiest  and  most  exalted  work 
you  can  conceive,  yes,  you  ought  to  convert 
your  own  backsliders  first,  and  you  ought  to 
try  with  all  your  might  to  stem,  if  you  can, 
the  disintegrating  process  now  going  on  within 


PAST,   1'1.1.H;NT,  AND  FUTURE  OF  [SB 


your  own  Christian  churches.  Go  to  the 
preachers  and  teachers  in  the  I'nitarian 
ohurches  here,  to  the  preachers  and  teachers 
of  the  independent,  nominally  Christian,  con- 
gregations, to  the  unbelieving  masses  of 
ladies  and  gentlemen  who  fill  their  churches 
and  lecture  halls  whenever  they  ascend  their 
p  ulpits  or  come  forward  on  their  platforms, 
go  to  them,  move  among  them,  preach  your 
gospel  to  them,  and  convert  them.  Try  to 
bring  them  back  to  your  fold.  The  game  is 
numerous,  and  it  is  noble  game,  and  it  is 
worth  that  you  should  try  to  catch  it  And 
after  you  hare  succeeded  in  "saving"  them, 
then,  dear  friends,  will  it  be  time  enough  to 
"save"  ns 

8TIFFNECKED  AND  OBSTINATE  JEWS. 

I  may  be  interrupted  here,  and  I  may  be  re- 
quested to  keep  more  closely  to  the  question 
proposed — to  the  question,  why  do  the  Jews 
not  accept  Jesus  as  their  Messiah.  But  as  in 
the  main  the  Jews  have  the  same  reasons  for 
the  non-acceptance  of  Jesus  as  a  Messiah  as 
«o  large  numbers  of  non-Jews  have,  I  thought 
it  proper  to  show  by  what  I  have  said  thus 
far,  that  it  would  have  been  more  logical  to 
have  the  wording  of  the  question  amended 
and  to  have  it  read,  why  do  so  many  millions 
of  people,  Jews  and  Gentiles,  Semites  and 
Aryans,  refuse  to  acknowledge  Jesus  as  the 
Messiah  of  the  world,  as  the  redeemer  of 
mankind?  But  let  this  pass  now,  and  as  you 
explicitly  desire  me  to  give  the  reasons  why 
the  Jews  do  not  accept  Jesus  as  their  Messiah, 
I  shall  now  stick  more  closely  to  the  question, 
though  the  same  id  so  imperfect  and  faulty. 

However,  before  I  proceed,  I  must  again 
point  out  another  illogical  feature  in  the 
question.  The  question  presupposes  the  fact 
that  the  Jews  do  not  accept  Jesus  as  their 
Messiah,  and  it  demands  that  we  should  giro 
our  reasons  and  our  proofs  for  our  non-be- 
lieving. But  how  can  we  prove  a  negative? 
One  who  is  familiar  with  the  A  B  C  of  the 
Science  of  Logic  knows  that  the  burden  of 
proof  lies  upon  him  who  makes  a  positive 
assertion,  and  not  upon  him  who  negatives 
the  same.  If  any  one  in  conversation  with 
me  should  tell  me  tnat  upon  the  moon  a  kind 
of  human  beings  are  living,  each  one  of 
whom  is  four  feet  high,  white  as  snow,  and 
provided  with  a  pair  of  large  wings,  I  should 
in  all  likelihood  answer,  I  don't  believe  that. 

IP  NOW  MY  FRIEND. 

who  has  told  me  so,  is  otherwise  of  a  sane 
mind  who  in  his  reasonings,  consciously  or 
unconsciously,  is  governed  by  logic,  do  you 
think  he  would  now  turn  to  me  and  say,  Why 
don't  you  believe  that?  Why  will  you  not  ac- 
cept what  I  said  as  a  truth?  Come  forward 
with  your  arguments  and  your  proofs  for  not 


believing  mo!  Certainly,  he  would  not  make 
such  a  foolish  demand  that  I  *hou  d  piovi,  a 
negative.  But  he  would  acknowledge  it  as 
perfectly  correct  and  justified  it'  1  w.mld  iiHk 
him  to  prove  what  ho  said,  to  domoDltratt  tint 
truth  of  it,  and  to  make  it  convincingly  clear 
to  me  that  the  moon  in  inhabited  by  winded 
human  beings.  The  same  logical  law  applies 
here.  I  am  asked  to  give  the  reasons  why  the 
Jews  do  not  believe  in  the  Christian  M 
dogma. 

But  I  come  ^ith  a  more  logical  counter- 
question,  and  with  a  more  proper  counter-ro- 
quest.  I  say  to  my  <  hristian  interlocutor, 
Why  do  you  believe  that  a  certain  Jew  named 
Jesus  who  lived  in  Palestine  and  died  thero 
nearly  1860  years  ago,  was  a  Mes- 
siah, a  Savior  and  Redeemer  of  all 
mankind  from  the  consequences  of  sin? 
What  are  your  reasons  for  such  a  belief? 
What  are  your  supports  and  your  proofs  for 
such  assertions?  Let  me  hear  your  argu- 
ments, let  me  examine  your  supports,  so  that 
I  may  know  whether  these  arguments  are 
strong  or  weak,  and  whether  these 

SUPPORTS  ARE  SOUND  OR  ROTTEN. 

Yes,  sir,  it  is  I  who  propose  now  a  ques  tion, 
and  it  is  you  from  whom  I  expect  a  logical 
and  rational  answer.  My  question,  I  repeat 
it,  is,  Why  do  you,  my  Christian  friend,  be- 
lieve that  the  Jew  Jesus  is  your  savior  and 
the  savior  of  all  the  generations  of  men? 

Do  not  trouble  yourself,  however,  with 
formulating  an  answer.  My  question  is  after 
all  but  a  rhetorical  question,  and  in  reality  I 
have  neither  a  taste  nor  a  willingness  to  enter 
into  dogmatical  discussions  with  confes- 
sors of  another  religion.  Your  religious  con- 
victions, my  friend,  are  sacred  to  me,  and  far 
is  it  from  me  to  disturb  you  in  your  faith  and 
in  your  convictions  so  dear  and  precious  to 
you.  And  I  sincerely  wish  that  all  the  Chris- 
tians, without  exception,  would  also  re- 
gard as  sacred  and  inviolable  my  relig- 
ious convictions  and  the  religious  convictions 
of  my  Jewish  coreligionists,  and  would  not 
offend  us  by  sending  to  us  their  missionaries 
and  converting  agents  and  by  attempting  to 
persuade  us.  by  means  fair  and  foul,  to  give 
up  our  Judaism  and  to  become  Christians. 

If  I,  notwithstanding  this,  address  you  thia 
day  in  the  manner  as  I  do  on  dogmatical  mat- 
ters,  I  have  to  apologize  for  it.  By  an  es- 
teemed ^ntleman  who  undoubtedly  was  ani- 
mated by  the  purest  of  motives  I  was  urgently 
requested,  and  this  request  was  made  twice, 
to  participate  in  this  conference,  and  the  par- 
ticular question  on  which  I  was  asked  to  speak 
was  handed  to  me  in  writing.  I  was  not  strong 
enough  to  decline  positively  and  firmly,  and 
thus  it  eomes  that  I  am  here. 


PAST,  PRESENT,  AND  FUTURE  OF  ISRAEL. 


BUT    I  DO  CONFESS 

my  heart  is  not  with  such  conferences  »in 
which  articles  of  faith  are  discussed  by  con- 
fessors of  different  religious  systems,  for  it  is 
not  to  be  expected  that  by  such  conferences 
we  all,  Jews  and  Christians,  should  come  to  a 
peaceful  agreement  as  to  the  truth  or  untruth 
of  the  dogmas  under  discussion.  Such  a  final 
outcome  should  aot  be  thought  of.  Religious 
dogmas  do  not  belong  to  the  realm  of  exact 
science,  and  they  can  not  be  proven,  and  their 
truth  can  not  be  demonstrated  as  a  mathe- 
matical problem  can. 

Therefore,  different  opinions  concerning 
them  will  prevail  among  men  as  long 
as  men  will  live  upon  earth.  It  is  for  this 
reason  easy  to  understand  why  nowadays  so 
many  educated  peop  e  thinklthat  such  public 
discussions  between  Jews  and  Christians  are 
perfectly  out  of  times  in  our  age.  Some  of 
this  class  of  people  mock  at  such  conferences, 
others  remain  totally  indifferent  toward  them 
and  take  not  the  least  notice  of  them.  As  for 
me,  I  am  free  to  say  that  such  conferences  ap- 
pear to  me — how  shall  I  say?  Comical?  Hu- 
morous? Involuntarily  I  am  reminded  here  of 
the  great  "disputation"  in  Toledo,  of  which 
the  poet  Heine  sang  in  one  of  his  ballads. 

AND   IP   A   SECOND   HEINE 

would  arise  and  would  sing  of  the  disputation 
which  took  place  on  the  24th  and  25th  of  No- 
yember,  in  the  year  1890,  "in  der  Aula  zu 
Chicago,"  he  would  earn  the  plaudits  of  many. 
Friends,  what  we  need  are  conferences  of 
another  kind  and  for  other  purposes,  and  not 
•uch  which  will  remain  resultless,  and  which 
may  become  irritating,  peace-disturbing, 
harmful,  if  not  the  speakers  and  the  listeners, 
one  and  all,  are  beforehand  honestly  agreed 
to  disagree. 

Without  waiting  for  any  one  coming  forward 
and  stating  the  substance  of  the  doctrine  of 
the  messiahship  of  Jesus  and  the  essential 
parts  of  the  whole  Christological  system,  of 
which  system  the  dogma  that  Jesus  was  and  is 
the  Messiah  is  but  a  single  part, 
I  shall  now  proceed  to  examine  briefly  the 
oliristologioal  points  coming  here  into  consid- 
eration. I  shall  try  to  be  fair,  just,  and  fully 
impartial. 

According  to  the  theology  of  the  orthodox 
Christian  churches  the  Messiah  in  a  superhu- 
man being,  and  Jetms  is  this  Messiah.  Hu  is 
not  merely  the  theocratic  King  of  the  Jews, 
but  He  is  the  Messiah  and  Redeemer  of  each 
human  being  and  of  the  entire  humau  race. 
He  died  at  the  cross  as  a  vicarious  sacrifice 
for  the  sinful  human  family,  and  by  His  self- 
sacrificatiou  He  effected  atonement  for  tin- 
sins  of  men  and  redeemed  men  from  the  eter- 
nal punishment  which  otherwise  an  offended 


God  and  a  stem  divine  judge  would  have  vis- 
ited them,  •  hrist  has  saved  us — so  it  is 
claimed — He  has  redeemed  us,  and  by  His 
dying  for  us  He  continues  to  save  us  and  re- 
deem us  and  those  that  will  come  after  us, 
provided  we  believe  in  Him. 

THIS  IS  THE  CENTBAL  IDEA 

of  Christianity  and  the  head  and  corner-stone 
upon  which,  if  I  am  not  mistaken,  the  whole 
structure  of  c  hristianity  is  reared.  It  con- 
tains several  presuppositions,  for  which  the 
claim  is  raised  that  they  must  be  accepted  as 
firmly  established  facts  and  as  eternal  and 
unshakable  truths.  What  are  these  presup- 
positions? 

The  first  one  is:  Man  is  morally  rotten  to 
the  core  and  saturated  with  sinfulness  BO 
deeply  rooted  and  so  full  of  strength  that  he, 
by  his  own  powers  and  exertions,  can  not  get 
rid  of  this  state  of  sinfulness.  The  second 
presupposition  is:  Atonement  for  our  sins 
can  be  had  only  and  exclusively  by  a  vicari- 
ous sacrifice;  such  a  sacrifice  alone  will  affect 
it  that  the  wrath  of  God  is  appeased. 

It'  we  now  look  a  little  closely  into  the  face 
of  these  presumed  facts  and  alleged  truths, 
we  come  to  the  conclusion  that  they  are  not  in 
agreement  with  well-established  Jewish  doc- 
trines; that,  in  the  contrary,  they  are  heathen- 
ish. 

Is  it  true  that  all  men  are  indeed  impreg- 
nated with  siu  in  such  a  high  degree  so  that 
it  is  not  possible  for  tiiem  to  free  themselves 
from  it  and  to  rise  above  it  by  their  own  en- 
deavors? Did  the  Creator  befoul  man's  na- 
ture by  incorrigible  wickedness  aud  moral 
rottenness  from  tlie-  beginning?  Did  He, 
whom  we  call  our  Father,  soil  aud  spoil 
the  nature  of  man,  even  before  man  was  born? 
No,  not  exactly  so,  we  are  answered  by 
orthodox  Christianity.  Adam,  the  first  of 
men,  was  made  and  put  into  the  world  pure 
and  sinless.  But  he  fell  from  the  state  o 
purity  after  he  had  beeu  tempted  by  the  ser 
pent  and  had  committed  what  Christian 
theologians  call  the  original  sin.  Thereby 
his  whole  moral  being  became  deteriorated 
and  he  descended  into  such  a  low  depth  o 
binfuluoss  that  he  could  not  rise  again.  An< 
still  more 

BY  THE  FALL  OF  ADAM 

all  his  descendants  became  miserable  hopelesi 
sinners,  for  they    all    inherited    siu  from  th 
first  man.     Even    the    bai>"    d-x-s    not  seethe 
light  of  the  world  as  an  innocent  child;    as  a 
sin-laden    and    vile  being    it    comes  into  the 
world,  and  if  it  should  die  one   day  old  its  lo 
would    bo    eternal    damnation  if    it   were  no 
baptised  in  the  name    of  Christ    and  saved  b, 
divine  grace. 

And  BO  all  men  would  fall  a  prey  to  eterna 


.  \M,  PRESENT,  AM)  PUTUBB  "l    L8KAEL, 


17 


perdition  if  God,  the  Father,  had  not  sent  into 
the  world  His  only  he-otten  son,  who  took 
upon  Himself  the  sins  of  the  world,  who  dfad 
a  vicarious  death  in  order  to  suv  and  redeem 
mankind  from  sin  and  ita  consequences — at 
least  those  who  believe  in  Him.  The  others, 
Jews  and  others  who  do  not  believe,  it  is 
awful  to  think  of  their  future.  But  it  serves 
them  right.  Why  do  the  Jews  not  accept 
Jesus  as  their  Messiah?  Why  do  the  infidels 
among  the  Gentiles  reject  Jesus,  who  was  a 
ransom  for  them,  too,  and  who  appeased  the 
wrath  of  the  Monarch  in  heaven  by  sacrificing 
Himself? 

Within  the  time  allotted  to  me  it  is  impossi- 
ble that  I  should  enter  at  length  into  a  critical 
examination  of  such  redemption  theories.  A 
few  brief  counter  statements  must  be  suffi- 
cient. And  so  I  say:  If  a  human  being  en- 
dowed with  reason  and  possessed  of  the  fac- 
ulty to  think  rationally,  a  being  who  never 
went  into  a  Christian  Sabbath-school, and  never 
read  the  writings  of  orthodox  Christian  theolo- 
gians, and  never  listened  to  the  sermons  and 
exhortations  of  orthodox  Christian  preachers, 
would  descend  to-day  from  heaven  and  would 
hear  for  the  first  time  an  exposition  of  the 
Christian  dogmas  concerning  Messiah  and 
Redeemer  and  what  is  connected  therewith — 
this  being  would  wonderingly  shake  his  head, 
and  would  say, 

'"THIS    IS    THE    MOST    CONFOUNDED    MYSTICISM, 

and  the  most  irrational  religious  philosophy 
which  I  ever  heard."  I  think  that  many  of 
my  Christian  friends,  who  believe  that  they 
believe,  would  also  never  have  come  to  assent 
to  such  unintelligible  ideas  if  such  ideas  had 
not  been  instilled  into  their  minds  since  the 
days  of  their  childhood  from  without,  in  the 
Sabbath  schools  they  visited,  in  the  churches 
they  attended,  in  the  books  and  papers  they 
read. 

To  such  an  expression  as  I  laid  just  now 
into  the  mouth  of  my  supposed  visitor  from 
heaven,  a  Jew  would  probably  add,  the  theory 
that  sin  is  inborn  in  man  and  inherited  from 
Adam  is  not  only  mystical  and  against  all  rea- 
son, it  is  also  decidedly  un-Jewish,  and  has  no 
support  in  my  Bible.  The  Jewish  theory  is, 
man  has  a  natural  inclination  to  sin,  but  he 
has  also  the  power  to  master  this  inclination. 
And  when  he  has  sinned,  he  has  the  power 
and  the  duty  to  repent,  to  forsake  the  evil 
paths,  to  return  to  the  ways  of  righteousness 
and  holiness,  and  thus  to  regain  moral  purity, 
and  to  raise  himself  to  the  heights  of  a  virtu- 
ous and  blameless  life.  No  ransom  can  be 
paid  for  him,  no  one  else  can  die  in  his  stead 
if  he  is  guilty,  he  must  be  his  own  redeemer, 
he  must  repent  and  return,  and  he  can  then 
come  without  a  mediator  to  the  Heavenly 


r.  who    i>    thr  f    love    and  of 

..  ami  not  lik«)  a  cruel  and  revengeful 
earthly  Kuiu;.  Kurtln-riuor,-,  thu  theory  that 
sin  can  bo  effaced  and  blotted  out  by  H.icrifloe 
only,  is  mi-Jewish,  and 

HAS  NO   8UPPOKT    IN    MY    1UBLE. 
No  rain  and  no  bullock,  no  human  and  no 
vine  being  can    die  a  vicarloun  <h  ;t?h    for  me. 
In  the  sacrificial  cult  of  the    Jerusalem     t. -tu- 
ple   the    sacrifices    had    only    an   allegorical  / 
meaning,  and  were  admitted  .only    an  helpful 
to  awaKeu  in  the  Israelites  the    consciousness 
of  having  committed  sins,  to    eauso    them    to 
repent,  and  to  strengthen    them    in    their  en- 
deavors to  return  to  moral  purity. 

I  am  well  aware  that  my  orthodox 
Christian  friends  will  not  admit 
readily  that  the  Jews'  conception  and 
understanding  of  the  Old  Testament  is  cor- 
rect. He  probably  will  try  to  explain  the 
Bible  otherwise.  In  this  short  hour  I  can  not 
enter  more  deeply  into  the  subject.  It  would 
require  more  than  an  hour,  it  would  require 
many  weeKs  to  do  full  justice  to  the  matter. 

One  point,  however,  I  shall  unhesitatingly 
admit  here,  if  my  Christian  antagonist  should 
raise  that  point.  It  is  true  that  a  few  isolated 
passages  found  in  the  Talmudical  literature 
and  a  few  mystical  books  written  by  some 
Jewish  Kabbalists,  that  is,  by  some  Jewish 
cultivators  of  mysticism  and  of  the  occult 
science,  contain  views  somewhat  similar  to 
the  Christian  sin  and  redemption  theories  and  L 
to  the  Christian  conception  of  sacrifices. 
But  these  passages  are  isolated,  and  these- 
books  are  but  few,  and  as  a  whole  Judaism 
was  not  much  tainted  thereby. 

SOME  OF  THESE  UNJEWISH  IDEAS 

can  be  proven  to  have  been  transplanted  into 
the  Jewish  fields  in  consequence  of  the  mutual 
contact  between  Jews  and  Christians.  On 
the  other  side,  in  the  Christian  church,  un- 
Christian  ideas  have  been  taking  root  which, 
by  such  intercourse  with  Judaism,  had  been 
learned  and  borrowed  from  tlu>  Synagogue. 
But  the  unJewish  ideas  within  Judaism  re- 
mained foreign  plants  on  Jewish  soil  and 
wou  d  not  flourish  there.  And  furthermore, 
has  all  mysticism  been  taken  possession  of  by 
members  of  the  Christian  church  alonef 
Has  Christianity  alone  the  exclusive 
privilege  of  being  mystic?  There 
are  also  some  Jewish  mystics.  But 
while  in  Judaism  mysticism  remained 
a  foreign,  uncongenial  growth,  in  Christianity 
mysticism  was  overshadowing  all  theological 
thinking,  and  Christianity  and  mysticism  are 
almost  synonymous  terms. 

I  can  not  let  you  go  yet,  continues  my 
Christian  friend.  What  do  you,  Jew,  sav  to 
the  miracles  worked  by  Jesus?  And  are  these 


PAST,  PEESENT,  AND  FUTURE  OF  ISRAEL. 


miracles  not  proof  enough  that  Jesus  was  the 
Messiah? 

I  again  respond  with  a  counter-suggestion- 
What  are  your  evidences  for  the  truth  of  these 
miracle  stories?  Why.  I  am  answered,  here 
are  my  witnesses,  St.  Matthew,  St.  Mark,  St. 
Luke,  St.  John,  St.  Paul.  And  this  you  call 
good  evidence?  There  is  good  reason  for 
saying  that  the  books  ascribed  to  the  men 
whom  you  have  just  named  have  been  written 
a  great  many  years  after  the  death  of  Jesus, 
and  that  their  authors  offer,  therefore,  only 
hearsay  evidence.  Such  hearsay  evidence  is 
ruled  out  in  every  court  of  justice  as  inad- 
missible. 

AND  IF  YOU  INSIST 

that  the  testimony  of  those  four  or  five  men, 
who  wrote  the  gospels  and  the  epistles,  should 
be  admitted  as  classical  evidence,  then  I  will 
ask  you,  why  don't  you  believe 
in  the  miracles  said  to  have  been 
effected  by  the  holy  water  at  Lourdes, 
in  France,  in  our  own  days?  Not  only  five 
men  came  forward  who  report  from  hearsay 
that  these  waters  in  Lourdes  are  wonder- 
working, but  thousands  of  men  who  have  been 
there  themselves  as  pilgrims  and  who  claim 
to  have  seen  the  wonders  by  their  own  eyes 
and  to  have  heard  tne  voice  of  the  Holy  Virgin 
by  their  own  ears,  will  step  before  you  and 
bear  witness  to  the  truth  of  what  they  say. 
The  words  of  these  thousands  of  living,  co- 
temporary  witnesses  are,  according  to  all 
laws  of  evidence,  better  evidence  than  the 
words  of  those  five  New  Testament  writers 
who,  many  years  after  the  death  of  Jesus,  re- 
peated the  legendary  stories  concerning  Him 
which  were  in  those  days  circulating  among 
women,  children,  and  uneducated,  credulous 
country  people.  And  are  the  stories  as  to  the 
miracles  of  Mohammed  and  of  the  saints  of 
the  Roman  Catholic  Church  not  just  as  well 
authenticated  by  men  and  by  books?  Why, 
then,  do  you  reject  them? 

ANOTHER  SUPPORT  FOR   TOUB   ASSERTION 

that  Jesus  was  our  Messiah  will  probably  be 
pointed  out  by  you  by  your  referring  us  to 
numerous  so-called  Messianic  passages  in  the 
Old  Testament.  Your  own  sacred  scriptures, 
so  you  will  say  to  the  Jew,  contain  in  large 
numbers  predictions  and  prophesies  which 
point  clearly  to  Jesus  the  Messiah; 
re  are  types  in  large  numbers, 
to  which  Jesus  is  the  great  anti- 
type; there  is  the  Shiloh  clearly  spoken 
of,  and  the  Immanuel  and  the  virgin  mother 
of  Immanuel  and  the  Man  of  Sorrow  who  bore 
our  sins  and  died  for  our  sins  ami  all  that. 
Will  you  Jews  still  remain  blind  enough  and 
close  willfully  your  eyes  before  the  glaring 
light  shining  out  of  these  Bible  words? 


Yes,  the  Jew  will  not  shut  his  eyes,  but  see 
with  open  eyes  that  you  read  the  Bible  with- 
out understanding  it.  You  take  verses  out  of 
their  context  and  then  explain  them  most 
arbitrarily.  You  read  the  thoughts  of  the 
Bible  not  out  of  the  Bible  but  you  read  your 
own  thoughts  into  the  Bible.  There  is  no 
book  in  the  world  tiiat  has  suffered  so  much 
by  false  interpretations  as  the  Bible  has.  For 
evpry  philosophical  or  theological  system,  for 
every  heresy,  for  every  nonsense,  for  every 
crooked  idea  entertained  by  Jew,  by  Christian, 
or  by  Mohammedan,  support  was  found  in 
Bible  words.  And  it  is  astonishing,  in  hun- 
dreds of  cases  the  very  same  Old  Testament 
passages  are  explained  by  different  parties  in 
different  manners.  "The  Desire  of  all  the 
Nations,"  who  according  to  an  old  Jewish 
prophet  is  to  come,  is  understood  by  a  New 
Testament  writer  as  having  reference  to 
Jesus,  and  in  the  Koran  it  is  explained  as 
being  a  prediction  of  Mohammed,  and  by 
Jewish  commentators  it  is  taken  neither  in 
the  New  Testament  sense  nor  in  the  Koran 
sense,  but  is  interpreted  by  them  in  a  way 
differing  from  both.  Yes,  I  say,  not  only 
Bible  expositors  of  later  times,  but  also  your 
New  Testament  itself  can  not  be  excepted 
from  the  charge  of  interpreting  the  Old 
Testament  wrongly. 

OPEN,  FOR  INSTANCE.  THE  GOSPEL 

according  to  St.  Matthew,  and  look  over  the 
very  first  leaf  of  the  New  Testament.  It  is 
said  there  that  Mary  was  to  bring  forth  a  son 
whose  name  will  be  Jesus,  and  who  will  save 
his  people  from  their  sins.  Now  all  this  was 
done,  St.  Matthew  continues,  that  it  might  be 
fulfilled  what  the  Lord  said  by  the  prophet. 
Behold,  a  virgin  shall  be  with  child  and  shall 
bring  forth  a  son,  and  they  sjiall  call  his  name 
Immaiiuel.  If  we  open  now  the  book  of 
Isaiah  and  read  this  passage  quoted  there- 
from in  its  connection  with  what  precedes  it 
and  what  follows  it,  we  shall  find  that  it  does 
not  in  the  least  refer  to  a  Messiah  in  a  distant 
future,  nor  to  Jesus  especially.  You  certainly 
do  not  expect  that  in  the  few  minutes  I  have 
yet  at  my  disposal  I  should  givo  you  a  true 
explanation  of  the  chapter  in  Isaiah  in  which 
the  quoted  verse  is  to  bo  found.  Such  is  not 
possible  in  so  short  a  time.  Only  brief  state- 
ments can  be  made  here  and  all  lengthy  proofs 
for  them  L  must  necessarily  omit. 

We  go  on  for  a  few  moments  with  looking 
up  a  few  more  Old  Testament  quotations  in 
thr  beginning  of  St.  Matthew's  gospel.  In  the 
second  chapter  of  this  gospel  it  is  reported 
that  Joseph  took  his  wife  and  his  young  child 
and  departed  into  Egypt,  and  was  tli.-r,-  until 
the  death  of  Herod,  "that  it  might  be  fulfilled 
what  was  said  by  the  Lord,  Out 


I'Asl.  PRESENT,  AM»  FUTUBE  OF  I.>I;AI;L. 


19 


of  Egypt  I  have  called  my  Son." 
Iu  the  book  of  the  Prophet  Hoaea 
where  i  In-  original  passage  is  found,  the  Israel- 
ites who  were  taken  out  from  the  Egyptian 
bondage  are  spoken  of.  The  verse  is  IH-IV 
homiletically  applied  as  having  boon  fulfilled 
by  the  return  of  Joseph  and  his  family— not 
from  bondage,  but  from  a  place  of  safety  in 
Egypt. 

IMMEDIATELY  AFTER  THIS 

the  evangelist,  St.  Matthew,  speaks  of  the 
massacre  of  the  babes  in  Bethlehem  by  Herod, 
aad  that  "then  was  fulfilled  what  was  said  by 
Jeremiah,  In  Ramah  a  voice  was  heard, 
lamentation,  and  weeping,  and  great  mourn- 
ing, Rachel  weeping  for  her  children,"  and  so 
forth.  Every  unbiased  and  impartial  Bible 
reader  must  admit  that  this  is  a  very  forced 
application,  not  to  say  a  very  unmistakable 
misunderstanding,  of  a  verse  in  the  Old  Testa- 
ment. 

By  the  scholars  among  Christian  theologians 
— and  there  are  very  learned,  very  upright, 
and  very  noble  ones  among  them — such  mis- 
understanding by  the  New  Testament  writers 
of  the  original  sense  of  Old  Testament  pass- 
ages are  now  pretty  generally  admitted,  even 
by  conservative  scholars  who  know  what  they 
are  talking  about.  But  in  order  to  support 
the  Christian  doctrines,  these  orthodox  or 
rather  half-orthodox  scholars  say  that  there 
were  deeper  meanings  in  the  prophetic  words, 
of  which  even  the  prophets  themselves  who 
uttered  them  had  not  the  remotest  idea,  and 
these  deeper  meanings  were,  by  virtue  of  in- 
spiration, clothed  into  such  a  form  that  by 
the  facts  in  the  life  of  Jesus  they  became 
finally  lucid  and  clear.  Undoubtedly  there 
are  some  who  are  satisfied  with  such  subtle 
and  illusive  reasoning;  others,  and  we  Jews 
among  them,  are  not.  And  among  these 
others  who  dissent  are  also  great  Bible 
scholars.  The  German  Julius  Wellhausen 
and  the  Frenchman  Ernest  Renan,  and  the 
Dutchman  Abraham  Kuenen,  and  the  English- 
man Robertson  Smith,  and  many  others,  are 
also  entitled  to  be  heard  when  Bible  questions 
are  discussed. 

I  WOULD  LIKE  TO  CONTINUE 

and  to  say  something  more.  Especially  I 
would  have  liked  to  give  you  the  Jewish  con- 
ception of  the  messiah-idea  and  the 
history  of  this  idea  among  our  people  since  it 
germinated  in  the  days  of  the  prophets  until 
the  present  times.  But  I  must  drop  the  sub- 
ject here,  and  concerning  this  Jewish 
messiah-idea  I  shall  but  remark  that  never, 
never  was  the  Messiah  understood  by  Jews  as 
a  superhuman  being;  that  never,  never 
a  divine  character  was  attributed  to  Him;  that 
never,  never  He  was  said  to  be  able  to  forgive 


sins  and  to  ml. -em  fallen  mankind  from  ninR, 
and  so  forth,  and  HO  forth. 

If  wo  could  have  fuller  ami  : 
records  regarding  tho  lit.  (.f  .J.-HU*  than  we 
really  have,  then  each  one  of  us  would  admit 
that  tho  groat  man  of  Nazareth  Himself  had 
religious  idra*  and  conviction*  which 
decidedly  differed  from  tho  ideas  and  teach- 
ings of  many  in  our  own  days,  who  call  th.-m 
selves  His  followers  and  His  disciples.  I 
religion  of  I'hrist  and  tho  Christian  religion 
are  not  identical.  More  than  a  hundred  years 
ago  Leasing  already,  Lessing  the  man  of  the 
clearest  mind  and  of  the  noblest  heart,  the 
man  before  whom,  whenever  his  name  is 
mentioned,  let  us  all  take  off  our  hats,  made 
this  distinction  between  the  religion  of  Christ 
and  the  Christian  religion.  The  re- 
ligion of  Christ  was  no  doubt  the  \ -^ 

religion  of  the  Jewish  prophets.  The 
religion  of  Christ  was  the  religion  of  the 
Pharisees,  freed  from  some  untenable  out- 
growths of  the  times  and  from  the  over- 
burdenings  with  ceremonies  which  had  be- 
come meaningless  and  were  practiced 
mechanically.  The  religion  of  Christ  has  a 
future;  the  Christian  theology  has  not. 

I  must  refrain  from  all  further  remarks,  aa 
I  must  not  occupy  more  time  and  must  not 
further  tire  you.  Only  one  word  more  I  beg 
to  say  before  I  conclude.  It  is  a  Jew  who, 
upon  request,  has  spoken  to  you  and  before 
you,  and  I  trust  that  you  wilj  have  listened  to 
him  with  indulgence  and  in  kindness.  Jews 
and  Christians  differ  in  some  articles  of  creed. 
Let  us  consider  these  articles  of  creed  on 
which  we  disagree  as  personal  opinions,  and 
let  both  parties  agree  to  work,  each  one  with 
all  their  means  and  all  their  power,  for  the 
firmer  establishment  and  for  the  more  rapid  \,-'' 
spreading  of  peace  and  harmony,  of  truth  and 
of  righteousness,  of  mental  and  of  moral 
culture  among  the  human  family. 

Dr.  Felsenthal's  address  was  listened  to  with 
the  greatest  attention.  His  age  made  his 
voice  weak,  and  at  the  invitation  of  Mr. 
Blackstone  the  audience  clustered  to  the 
front,  and  more  than  once  interrupted  him  to 
applaud.  The  Rev.  Dr.  Schwartz  dismissed 
the  congregation  for  the  afternoon  witn  the 
benediction. 

TH-  EVENING  SESSION. 
Long  before  7:30  o'clock  in  the  evening  the 
hall    was    crowded    to    its    fullest    capacity. 
Promptly  on  time  Mr.  Blackstone  opened  the 
meeting.    The  Rev.  Dr.  George  F.  Magoun,  of 


,  Iowa,  read  Psalm  25: 

Y-L  uj 


Unto  thee,  O  Lord,  do  I  lift  up  my  soul. 

2.  O  my  God,  I   trust   in   thee:  let  me  not  be 
ashamed,  let  not  mine   enemies  triumph  over  me. 

3.  Yea,  let  none  that  wait  on  thee  be  ashamed: 
let  them   be  ashamed   which   transgress  without 
cause. 


20 


PAST,  PRESENT,  AND  FUTURE  OF  ISRAEL. 


4.  Shew  me   thy  ways,  O  Lord;  teach   me   thy 
paths. 

5.  Lead  me  in  thy  truth,  and  teach  me:  for  thou 
art  the  God  of  my  salvation ;  on  thee  do  I  wait  all 
the  day. 

6.  Remember,  O  Lord,  thy  tender  mercies  and 
thy  loving  kindnesses;  for  they  have  been  ever  of 
old. 

7.  Remember  not  the  sins  of  my  youth,  nor  my 
transgressions:  according  to  thy  mercy  remember 
thou  me  for  thy  goodness*  sake,  O  Lord. 

8.  Good  and  upright  Is  the  Lord:  therefore  will 
he  teach  sinners  in  the  way. 

9.  The  meek  will  he  guide  in  judgment:  and  the 
meek  will  he  teach  his  way. 

10.  All  the  paths  of  the  Lord  are  mercy   and 
truth  uuto  such  as  keep  his  covenant  and  his  tes- 
timonies. 

11.  For  thy  name's  sake,  O  Lord,  pardon  mine 
iniquity;  for  it  is  great. 

12.  What  man  is  he  that  feareth  the  Lord?  him 
shall  he  teach  in  the  way  that  he  shall  ohoose. 

13.  His  soul  shall  dwell  at  ease;   and   his   seed 
shall  inherit  the  earth. 

14.  The  secret  of  the  Lord  is  with    them    that 
fear  him;  and  He  will  show  them   His  covenant. 

15.  Mine  eyes  are  ever  toward  the  Lord;  for  He 
shall  pluck  my  feet  out  of  the  net. 

16.  Turn  thee  unto  me,  and  nave   mercy   upon 
me;  for  I  am  desolate  and  afflicted. 

17.  The  troubles  of  my  heart  are  enlarged:   O 
bring  thou  me  out  of  my  distresses. 

18.  Look  upon  mine  affliction  and  my  pain;  and 
forgive  all  my  sins. 

19.  Consider  mine  enemies;  for  they  are  many; 
and  they  hate  me  with  cruel  hatred. 

20.  O  keep  my  soul,  and  deliver  me;  let  me  not 
be  ashamed;  for  I  put  my  trust  in  thee. 

21.  Let  integrity  and  uprightness  preserve  me; 
for  I  wait  on  thee. 

22.  Redeem    Israel,    O   God,    oui   of    all    his 
troubles. 

Then  Rabbi  Liebman  Adler  came  forward 
and  offered  the  following  prayer: 

Heavenly  Father,  Father  of  mankind  I 

It  is  said  in  Thy  holy  writ:  In  every  place 
where  My  name  shall  be  mentioned  I  will  come 
and  bless  tnee. 

In  many  different  terms  Thy  name  is  mentioned 
among  the  believers  of  a  deity  in  their  conversa- 
tions, supplications,  and  prayer.  So  also  with  the 
utterance  of  the  words:  Sholom,  peace,  and 
Emeth.  truth,  we  mention  Thy  name  with  due 
rev.-n.-nce.  To  meditate  and  deliberate  in  behalf 
of  these  two  of  Thy  names  is  worshipping  Thee. 
rn  here  assembled  to  further  this  holy 
cause  first  at  home,  among  ourselves,  who  are 
here  assembled,  and  in  th--  narrow  circle  of  our 
daily  life,  and  then,  as  far  as  our  influence 
reaches,  abroad,  in  the  community  at  lar^-. 

O,  Lord  Goal  Thou  who  makest  sun,  moon  and 
stars,  millions  of  worlds  run  their  course  in  har- 
mony, not  disturbing  but  attracting  each  other, 
come  and  bless  this  assembly  in  their  endeavor  to 
stimulate  and  strengthen  the  sense  of  truth  and 
love  for  peace  among  those  that  are  near  and 
those  who  are  far  off.  Thou,  whom  the  prophet 
calls  "Creator  of  the  fruit  of  lips,"  bles-,  the  fruit 
of  the  lips  of  the  pleaders  for  this  holy  cause, 
that  their  words  may  find  mind  and  heart  sus- 
ceptibl-  soil  fer  a  harvest.  May  their  expr.-s- 
sions  in  craving  for  truth  not  hurt  peace,  and 
••in i  nx  for  peace  not  sacrifice  trut  i. 
May  Hit-  b.-auty  of  the  Lord  our  God  be  uoon  us, 
and  the  wont  of  our  hands  do  Thou  firmly  estab- 
lish. 

The  first  speaker  of  the  evening  was  then 
introduced  by  the  Chairman. 

RABBI   E.   G.   H'RSCH. 

THE  Lt  UK    UKFORMED   JEWISH   MOVE- 

Ofl   ••mi:    KI.UGIOUS   CONDITION   OF  THE 

D    IHEIB    ATTITUDE    TOWAKD 

K;i  \>  bi  Hi  inch  scarcely  needed  an  introduc- 
tion. He  had  made  it  a  positive  condition  of 
speaking  that  he  should  be  allowed  to  speak 


out  his  own  beliefs  and  convictions  without 
any  one  taking  offense  thereat.  Rarely  has 
the  eloquent  Rabbi  spoken  more  earnestly  or 
more  eloquently.  Again  did  Christians,  both 
layman  and  clergyman,  and  Jew  applaud  his 
utterances,  and  for  full  fire  minutes  after  he 
concluded  did  the  applause  continue.  He 
said: 

A  few  words  by  way  of  preface  may  not  be 
unnecessary.  It  has  been  said  mat  that 
woman  is  the  best  about  whom  the  least  is 
said,  either  in  praise  or  in  condemnation. 
Now,  that  same  truth  applies  to  the  Jewish 
religion.  If  we  had  our  choice  in  the  matter, 
we  would  be  extremely  contented  to  have 
little  said  about  ue  either  by  way  of  praise  or 
by  way  of  censure.  It  is  not  a  very  pleasant 
feeling  to  come  and  stand  before  an  audience 
as  an  archaeological  specimen  (laughter),  or  as 
an  object  of  curiosity. 

Another  word  by  way  of  preface:  What  I 
am  going  to  say  is  simply  my  own  opinion.  I 
speak  by  no  other  authority  than  by  my  own 
individual  conviction,  responsible  only  to  my 
own  conscience. 

A  JEWISH  BABBI 

is  simply  what  his  name  implies — a  teacher. 
We  have  no  ecclesiastical  authority  vested  in 
us.  The  distinction  between  your  layman  and 
priest  is  not  to  be  found  in  the  modern  or 
medieval  synagogue.  We  have,  as  teachers, 
no  privileges,  and  have  no  information  that  a 
scholarly  Jew  has  no  ,  even  if  he  occupy  not 
the  post  of  a  rabbi.  I  speak  merely  what  I 
believe,  and  I  have  no  right  to  tell  you  what 
others  believe,  because  the  others  may  be- 
lieve differently  from  me. 

And  yet  a  third  word:  As  one  of  the  Jews 
I  am  exceedingly  grateful  for  the  spirit 
of  kindness  with  which  you  meet 
me,  and  in  which  we  have  been  invited  to 
come  here.  We  have  always  borne  the  kind- 
liest feelings  to  all  mankind.  We  do  not  pro- 
yoke  ill-will  unless  by  the  mere  fact  of  our 
existence  we  be  a  source  of  provocation.  If 
we  do  so,  the  logic  upon  which  ill-will  rests 
is  extremely  faulty.  Then,  let  us  all  turn 
over  our  wages  to  the  pickpocket,  for  the 
mere  fact  that  we  have  wages  which  the  pick- 
pocket desires  is  then  a  provocation.  We 
hope — and  I  know — you  who  are  here  to-night 
have  not  come  in  the  spirit  whion  character- 
izes the  mental  pickpocket;  that  you  are  will- 
ing to  grant  that  a  Jew  has  the  right  to  live, 
and  that  his  existence  among  you  is  not  a 
source  of  provocation. 

I  HAVE  BEBN  TOLD 

that  these  conferences  are  merely  for  the 
sake  of  spreading  information,  that  the  pres- 
ent religious  condition  of  the  Jews  is  almost 
totally  unknown,  and  that,  therefore,  I  should 


PAST,  PRESENT,  AND  FUTUJtE  i'K  ls|;.\i;i-. 


como  and  tell  you  what  I  know  about  the 
religious  condition  of  the  Jews.  In  the  first 
case  in  point,  let  me  usk  you  to  disabuse  your 
minds  of  the  notion  that  the  modern  Jew  be- 
longs to  a  race  distinct  and  different  from  the 
race  to  which  you  belong.  I  emphasize  the 
word  Jew.  We  are  Jews  and  wish  to  be 
known  as  such.  We  are  not  Hebrews;  at  least 
we  have  no  certainty  that  we  are.  "Hebrew" 
is  the  race  term,  and  you,  my  friends  at  the 
reporter^  table,  take  this  lesson  with  you  to- 
uight:  That  whenever  you  speak  of  me  or  my 
co-religionists  you  use  the  name  which  is  our 
religious  name — "Jew" — and  leave  the  "He- 
brew" name  to  the  archaeologist. 

We  are  not  Hebrews.  From  the  beginning 
of  our  history  down  to  the  present  time  ele- 
ments that  are  not  Hebrew  have  been  mingled 
with  our  blood.  If  you  read  the  acaount  of 
the  exodus  from  Egypt  in  the  biblical  descrip- 
tion you  find  that  many  non-Hebrews 
accompanied  the  Jews  out  into  the 
desert,  and  all  throughout  the  biblical 
period  many  non-Hebrews  were  absorbed  by 
both  the  Judaic  and  the  Israeli tish  nationality. 
And  later,  in  our  dispersion  we  have  authority 
for  the  statement  that  very  many  Proselytes 
were  admitted;  and  thus  again,  the  pure  racial 
character  of  the  Jews  was  rendered  less  pure 
than  it  is  generally  supposed  to  be.  At  least, 
we  do  not  desire  to  be  known  as  a  race.  The 
racial  affinity  does  not  constitute  a  bond  which 
binds  the  Jew  to  his  fellow  Jew  throughout 
the  world.  Nor  are  we  a  political  nation. 

IN  THE   OOUBSH  OF  MY  BEMABK.S 

to-night  you  will  learn  that  a  large  portion  of 
the  Jews  that  live  in  westorn  Europe  and  in 
America  have  entirely  given  up  the  belief  and 
the  hope  of  an  ultimate  national  restoration. 
We  are  members  of  the  nation  where  our 
cradle  stood,  or  whither  we  have  come  from 
freedom  of  choice.  My  nationality  is  the 
American  nationality.  [Applause.]  Politically 
I  owe  allegiance  to  no  other  flag  than  the 
banner  of  liberty,  the  beauteous  flag  remind- 
ing me  of  the  stars  of  the  heavens,  the  light  of 
the  sun,  and  the  white  palm  of  peace  and  of 
freedom. 

We  Jews  are  a  religious  community,  and  the 
bond  that  unites  the  Jew  to  the  Jew  is  a  re- 
ligious tie.  Being  a  religious  community,  we 
have  not  escaped  the  fate  of  other  religious 
communities.  We  are  divided,  not  into  sects 
— for  all  of  us  have  been  careful  to  protest 
that  the  divisions  are  not  so  strong  as  to  con- 
stitute lines  which  would  separate  us  into 
different  sects — but  we  are  divided  into 
parties,  and,  neglecting  minor  differences,  we 
may  be  grouped  into  three  grand  divisions: 
First,  the  Orthodox  Jews;  secondly,  the  Con- 
servative Jews;  thirdly,  what  we  call  Ke- 


.I.  \ss,     or,    ;IH     the     Conservative    and 
Orthodox  call  us.  tin-   Kulioal  Jews. 

OUIMODOX  JUDAISM  IS  NOT  DISTINCT 

from  radical  Judaism  in  matter  of  creed. 
There  is  no  Jewish  creed  that  has  authority 
the  world  all  over.  Never  was  a  Jewish  creed 
•written,  either  by  prophet  or  priest,  by  synod 
or  by  council,  that  the  Jew  being  a  Jew  must 
blindly  accept.  In  the  early  ages  some  phil- 
osophers have  attempted  to  write  creeds. 
Some  of  thos  i  creeds  have  found  entrance 
into  the  prayer-book  of  the  Jew,  and  are  re- 
cited by  the  Jews  to-day.  But  other  philoso- 
phers, differing  from  those  who  wrote  those 
creeds,  summarized  their  tenets  of  belief  in 
different  form,  and  in  fact  every  Jew  has  the 
private  right  of  judgment  and  formulates  hia 
principles  in  language  best  suitable  to  him- 
self and  according  to  the  light  which  he  has. 
There  are  certain  fundamental  principles 
in  which  all  Jews  believe.  We  believe  that 
the  universe  is  the  work  of  all  wise,  and  all 
governing,  and  all  directing  God.  We  believe 
that  the  world's  history  is  guided  by  a  purpose 
divine.  We  believe  that  righteousness  and 
justice  are  the  grand  principles  which  should 
control  men's  actions,  and  we  believe  that 
every  man  is  responsible  to  his  conscience 
and  through  his  conscience  to  his  God  for  his 
actions.  Those  are  the  fundamental  princi- 
ples of  Judaism  the  world  all  over. 

WE  BELIEVE  THAT  EVEBY  MAN 

is  created,  to  use  a  Biblical  phrase,  "in  the 
"image  of  God;"  that  all  men  are  "children 
unto  God."  Before  the  God  whom  Israel 
worships  the  world  over,  there  is  no  distinc- 
tion between  Jew  and  gentile;  between  free- 
man and  bondsman;  between  strong  and 
weak.  They  are  all  children  unto  one  and 
the  same  Father.  One  God  means,  for  the 
Jew,  one  humanity.  We  are  not,  then,  divided 
on  matters  of  belief.  We  are  divided  in  mat- 
ters of  practice. 

The  Orthodox  Jew  believes  that  on  Mount 
Sinai  Moses  received  two  revelations;  that 
one  found  body  in  the  written  law,  and 
the  other  was  handed  down  orally 
from  generation  to  generation.  The 
oral  tradition  finally  reduced  to  writing,  and 
constitutes  what  is  known  as  the  Talmud,  and 
the  law  derived  from  Talmudical  discussions 
and  Talmudical  amplifications.  While,  for  the 
orthodox  Jew,  God  is  the  Father  of  all  man- 
kind, He  has  chosen  Israel  not  to  enjoy  pre- 
rogatives, but  to  bear  heavier  burdens.  He 
gave  to  the  Jew  His  law.  That  law  is  binding 
upon  the  Jew  alone.  The  Jew  asks  not  why  or 
what  the  reason  is  for  his  responsibility  to 
these  divine  laws,  but  he  knows  that  God  gave 
these  laws,  and  because  God  gave  them  there- 
fore he  performs  them.  But  the  most  ortho- 


PAST,  PRESENT,  AND  FUTURE  OF  ISRAEL. 


dox  Jew  knows  that  if  he  be  faithful  to  what 
the  law  demands,  and  therefore  is  entitled  to 
enter  the  portals  of  immortality,  the  same 
right  and  the  same  glorv  is  in  store 
for  the  non-Jew  who  lives  a  right- 
eous life.  The  eternal  principles  of  mor- 
ality, the  life  lived  by  Noah  and  in  his 
family,  are  given  to  all  mankind  to  practice 
and  to  live  up  to;  and  the  non-Jew,  the  righte- 
ous man  of  non-Jewish  birth  and  non-Jewish 
belief,  will  enter  the  portals  of  immortality 
and  enjoy  the  felicity  of  the  Hereafter  in  as 
extended  a  degree  as  will  the  faithful  Jew. 

THIS  IS  DISTINCT 

from  the  announcement  of  the  church  fathers 
— that  outside  of  the  church  there  is  no  sal- 
vation. The  orthodox  Jew  practices  his  law 
and  obeys  the  commandments  of  the  law,  but 
he  knows  he  does  not  thereby  earn  a  crown  of 
higher  glory  than  is  in  store  for  the  non-Jew 
who  practices  the  eternal  principles  of  jus- 
tice and  of  righteousness.  [Applause.] 

The  orthodox  Jew,  furthermore,  believes 
that  ultimately  he  will  return  to  the  land  of 
his  ancestors.  Far  away  from  Jerusalem, 
while  the  temple  is  in  ruins,  he  can  not  prac- 
tice the  whole  law.  Sacrifices  and 
other  priestly  ordinances  can  not 
be  carried  out  away  from  Jerusalem. 
He  bewails  this  fact.  He  is  sorry  for  it,  and 
he  explains  the  dispersion  of  the  Jews 
throughout  the  world  as  a  punishment  for  the 
eins  of  the  fathers. 

But  he  has  a  hope  that  one  day  a  scion  of  the 
House  of  David  will  come,  will  gather  the  dis- 
persed of  Israel,  and  will  take  them  back  to 
their  own  country.  There  will  be  re-estab- 
lished the  Temple,  and  refounded  the  inde- 
pendent Jewish  nationality.  In  other  words 
the  orthodox  Jew  expects  and  prays  for  the 
coming  of  a  "Messiah."  But  bear  in  mind 
that  to  the  Jew,  orthodox  or  not  orthodox,  the 
word  "Messiah"  never  stands  for  a  redeemer 
from  original  sin.  In  the  old  Bible 
the  Messiah  was  always  a  political 
ruler.  To  the  orthodox  Jew  the  son  of  David 
that  is  prayed  for  and  hoped  for  is  the  King 
who  will  bring  back  the  Jews  to  Jerusalem. 
That  is  the  confident  hope  of  the  Orthodox 
Jews;  and  when  He  comes,  then  will  be  es- 
tabliHhod,  not  merely  in  Jerusalem,  but 
throughout  the  world,  a  reign  of  peace  and 

A  KINGDOM  OP  LOVE  AND  OF  JUSTICE 

That  in,  in  brief  description,  the  religious 
standpoint  of  the  Orthodox  Jews.  With  this, 
what  we  call  "legalism,"  is  bound  up  for  the 
Orthodox  Jew  the  highest  morality.  The 
moral  laws  for  him  are  sacred;  and  while  he 
prays  for  the  coming  of  the  time  when  he  can 
go  home  to  his  own  land,  he  is,  while  staying 
among  the  nations  of  the  earth — wherever  al- 


lowed by  law— as  faithful  a  citizen  as  citizen 
can  be,  and  as  devoted  an  inhabitant  of  the 
city  where  he  dwells  as  an  inhabitant  of  the 
city  should  and  can  be. 

That  the  orthodox  Jews  in  the  middle  ages 
cherished  the  belief  of  ultimate  restoration  is 
no  reason  for  astonishment.  They  had  no 
land  that  they  could  call  their  own.  They 
had  no  city  where  they  were  citizens.  The 
poor  Russian  Jew  to-day  can  not  claim  that 
country  as  his  own  where  his  cradle  stood. 
The  past  thus  assumes  glory  for  him,  and 
he  looks  back  to  the  destroyed  temple 
as  a  light  in  the  night,  and  to  the 
land  of  the  fathers  as  the  central  focus 
of  his  hope.  There  he  will  be  again  a  free 
man.  There  he  will  be  allowed  to  exercise  all 
his  faculties  in  behalf  of  his  own  and  in  be- 
half of  all  humanity.  Russia  denies  him  this 
right,  and  in  the  middle  ages  we  were  denied 
that  right  all  over  the  world.  Did  not  Isa- 
bella— to  whom  they  will  soon  erect  a  statue 
in  this  city— did  she  not  cast  out  300,000  Jews 
for  no  other  reason  than  that  they  were  Jews. 
Those  Jews  had  no  country  that  they  could 
call  their  own;  and  therefore  they  looked  back 
longingly  to  the  past,  to  the  land  rendered  sa- 
cred to  them  by  the  dust  of  their  prophets 
and  by  the  graves  of  their  remote  ancestors 
(applause). 

THE  BUSSIAN  JEW  TO-DAY, 

therefore,  is  orthodox  as  yet,  because  to  him 
the  coming  of  the  Messiah  means  freedom 
and  opportunity,  the  freedom  of  untrammeled 
manhood  and  the  opportunity  of  fu  1  enjoy- 
ment of  all  the  duties  and  the  rights  that  go 
with  manhood.  (Applause). 

On  the  other  pole  stand  what  we  call  the 
Reformed  Jews,  or  the  radical  Jews.  Born  in 
Germany  about  fifty  years  ago,  this  movement 
is  not  distinct  from  orthodox  Judaism  in  re- 
gard to  the  belief  iu  God,  or  Providence,  and 
in  regard  to  the  obligation  to  load  righteous 
lives,  to  follow  the  principles  of  morality.  It 
is  not  distinct  from  orthodox  Judaism  in  its 
love  for  all  mankind.  Fanaticism  is  never  an 
attribute  of  the  Jew.  The  Jew  is  tolerant  al- 
ways as  regards  another  race,  and  whatever 
intolerance  he  has  is  always  exorcised  gainst 
those  of  his  own  creed  or  of  his  own  religion. 
We  are  different  merely  from  our  orthodox 
brethren  in  regard  to  the  question  whether 
the  law — the  ceremonial  law — is  still  obliga- 
tory upon  us  or  not.  We  say  it  is  not  obliga- 
tory upon  us.  Some  of  the  great  reformers 
have  drawn  a  distinction  between  the  cere- 
monial law  and  the  moral  law,  and 
they  say  that  for  the  modern  Jew 
the  ceremonial  law  is  no  longer  binding. 
Other  reformers  have  drawn  attention  to  the 
fact  that  what  is  called  "ceremonial  law"  in 


PAST,  PRESENT,  AND  FUTURE  OF  1M;.\I  1, 


symbolism — that  all  these    actions   stand  for 
ideas,  and  that  what  is  symbolized  in  the    law 
should  now,  without  the  symbol,  be  pr 
as  ideals  and  ideas  by  the  Jews. 

WE,   THE  MODERN  JEWS, 

say  that  we  do  not  wish  to  be  restored  to  Pal- 
estine. We  have  given  up  the  hope  in  tho 
coming  of  a  political,  personal  Messiah.  We 
say  "the  country  wherein  we  live  is  our  Pal- 
estine, and  the  city  wherein  we  dwell  is  our 
Jerusalem.  [Applause. J  We  will  not  go 
back.  We  do  not  expect  to  go  back  to  Pales- 
tine to  again  form  a  nationality  of  our  own." 
Therefore  we  say:  "Not  wishing  this,  our 
service  should  lose  its  Eastern  character.  Our 
religious  life  should  be  visible  in  the  symbols 
and  signs  taken  from  our  Western  surround- 
ings." 

The  orthodox  Jew  is  reminded  constantly  of 
a  distant  home  in  the  East.  Every  rite  that, 
he  practices  links  him  to  Jerusalem  or  to 
Palestine.  We,  not  wishing  to  go  back  to 
Jerusalem;  we,  who  have  given  up  the  belief 
in  the  coming  of  a  personal  Messiah,  we  say: 
"Let  our  religious  life  be  clothed  in  the 
symbols  of  the  life  we  see  living  round  about 
us.  Let  our  synagogues  speak  the  language 
of  our  cities  in  which  we  dweii.  Let  our  cere- 
monial be  so  constituted  as  to  be  in  harmony 
with  the  culture  and  the  flow  of  life  by  which 
we  are  surrounded.  We  hope  for  the  coming 
of  the  Messianic  age.  We  hope  for  the  dawn 
of  that  day  when  justice  will  reign  supreme, 
and  love  will  bind  man  unto  man.  That  is 
the  hope  that  we  cherish.  On  that  day  the 
Lord  God  will  be  one  and  his  name  will  be 
one." 

WE  LAY   STRESS   ON   A  LIFE 

devoted  to  high  principles  of  virtue  and  of 
righteousness.  We  say  the  Jew  is  here  to  ex- 
emplify the  possibility  and  the  beauty  of  a  life 
devoted  to  righteousness.  This  is  according 
to  our  conception,  the  mission,  or  rather  the 
message  of  the  Jew  to  preach  to  the  world  the 
efficacy  of  righteousness  and  the  beauty  of  a 
life  devoted  to  duty,  a  life  which 
knows  higher  principles  than  competition 
and  selfishness;  a  life  which  recognizes 
humanity  as  a  band  of  fellows,  working,  co- 
operating one  with  the  other,  and  who  should 
share  the  fruitage  of  the  common  work  one 
with  the  other:  a  life  that  knows  no  distinc- 
tion of  creed  or  of  class;  a  life  that  knows  no 
distinction  between  the  cultured  and  the  un- 
cultured, a  life  of  humanity,  pure  and  simple. 
This,  to  illustrate,  is  our  conception.  The 
message  that  Judaism  is  to  deliver  to  the 
world  is  the  mission  with  which  the  Jew  has 
been  charged  through  his  wonderful  history 
by  Him  whose  spirit  governs  history  and 
guides  the  nations  and  the  individuals  ac- 


cording to     His     purposes,     though     in     our 
blimlnt •>*    we    may    sometime*    presume    to 
thwart  HiH  ends,  and   in    <mr    Mm 
times  wo  think  we  can   direct  oar   aff.i 
spite  of  the  eternal  laws  according    t.i   which 
the  worlds  are  built  and  tin-    world*   an-    de- 
stroyed; according   to   \\lii.  :  come 
and  empires  go. 

Man  in  ih.  God  and  in   the   serv- 

ice of  humanity— that  is  the  concept  an 
cept  of  the  religion  that   we   call   modem,   or 
radical  Judaism.     [Applause.] 

THESE  TWO   NOW   STA 

the  body  called  "conservative  Ju.! 
They  share  with  us  of  the  radical  wing  the 
belief  in  th<«  ultimate  triumph  of  righteous- 
ness, and  thry  fail  to  ar  I  thrir 
liturgies  and  sacrifices,  and  have  given  up 
with  us  a  belief  in  the  coming  of  a  per- 
sonal redeemer  as  a  political  redeemer.  Hut 
in  their  synagogues,  if  not  in  their  liv- 
still  preserve  certain  ceremonies  dear  t 
and  dear  to  us  as  well,  though  we  have  given 
them  to  that  decay  which  time  brings  with  it. 
They  still  read  more  largely  than  we  do  th.  ir 
services  in  the  language  of  the  prophets  and 
of  the  sages.  They  still  keep  the  old  festivals, 
and  are  especially  urgent  in  maintaining  as 
far  as  possible  the  Sabbath  day  on  the 
seventh  day  of  the  week.  We  of  the  modern 
school,  saying  we  live  in  the  Western  world, 
have  taken  a  bold  step — at  least  a  few 
congregations  have  done, so— and  adopt,  not 
officially,  but  at  least  by  tacit  consent,  as  the 
day  for  our  religious  meetings,  the  day  which 
is  sacred  to  you  as  the  Lord's  day.  We  have 
done  this,  however,  not  as  a  concession  to 
Christianity,  for  we,  just  as  little  as  our 
orthodox  or  conservative  brethren,  will  con- 
cede the  point  that  Western  civilization  is  dis- 
tinctively Christian.  In  one  sense  it  is 
Christian,  if  "Christian"  stands  for  morality, 
stands  for  enlightenment,  stands  for  love. 
But  we  say  that  the  elements  that  are  called 
Christian  were  witn  the  Jews  700  years  be- 
fore Christianity  was.  As  a  Christian  has 
said:  "Christ  did  not  come  when  He  came, 
but  he  came  when  Isaiah  preached,  when 
Jeremiah  wrote  his  beoks,  when  the  great 
prophets  called  out  in  tongues  of  fire  to  their 
people  to  do  righteousness  and  to  serve  God 
in  the  spirit." 

ALL   THE   ELEMENTS 

that  make  civilization  we  claim  we  have,  and 
the  others  have  them  too.  Therefore,  if  we 
concede  the  point  to  Western  civilization,  that 
living  among  you  we  observe  with  you  a  com- 
mon day  of  rest,  and  consecrate  it  with  re- 
ligious services,  we  do  not  do  this  with  an 
approaching  to  Christianity  as  a  dogmatic  re- 
ligion. We  merely  accept  the  in«  i  u  ion  of 


PAST,  PRESENT,  AND  FUTURE  OF  ISRAEL. 


the  Western  world  as  we  find  it  and  Judaize 
it  for  us  by  coming  together  in  our 
religious  homes  and  by  attempting  to 
ntudy  there  the  vast  problems  of  our  life  and 
of  the  life  of  humanity.  [Applause.]  The 
conservative  brethren  do  not  go  thus  far. 
They  lay  stress  upon  their  old  Sabbath,  and 
they  accentuate  the  old  ritual  a  little  more 
than  we  do.  That  is  the  extent  of  their  con- 
servatism. 

This,  then,  is  the  religious  condition  of 
modern  Judaism.  On  the  one  pole,  the  so- 
railed  orthodox  Jews,  believe  in  the  obligation 
to  practice  tiie  law,  hoping  for  the  coming  of 
a  redeemer  from  political  bondage.  Next  to 
them  are  the  vast  numbers  of  the  conserva- 
tives, who  have  yielded  theoretically  all  the 
points  of  difference  between  us  and  the  or- 
thodox, but  practically  still  accentuate  the  old 
ceremonies  and  the  old  language  and  the  old 
festal  days  in  their  services.  Finally,  we  of 
me  radical  school,  have  yielded  entirely 
to  the  destruction  of  time  the  ceremonial  of 
the  old  synagogue,  but  cling  with  the  old  en- 
thusiasm to  the  principles  of  righteousness,  to 
the  principles  of  an  ethical  Nonotheism — a 
belief  in  God  as  the  Creator  and  Father— and 
in  the  essential  unity  of  all  mankind,  preserv- 
ing for  the  Jew  merely  this  position:  That  he 
by  his  history  is  called  to  exemplify  that 
which  he  teaches  by  tbe  individual  and  by  the 
organized  life  of  the  Jew  and  of  Judaism. 

NOW,    WHAT  IS    OUB    ATTITUDE 

1. 1 ward  Christianity?  Believe  not  that  the  at- 
titude is  one  of  hostility..  The  orthodox  Jew, 
believing  Providence,  will  concede  willingly 
that  such  a  movement  as  Christianity  came 
with  the  blessing  of  Providence,  and  blessed 
.lie  world.  Orthodox  writers  of  the  middle  ages 
liavo  written  this.  They  have  recognized  that 
Christianity  is  a  daughter  of  Judaism,  and 
that  she  carried  out  many  a  seed  germ  of 
truth  into  the  world,  and  that  the  world  was 
reclaimed  through  that  which  the  daughter 
brought  from  the  mother  a  higher  con- 
ception of  life  and  a  better  humanity  than 
.hat  is  where  Christianity  has  not  come. 
And  if  the  orthodox  Jew  recognizes 
this,  the  modern  Jew  is  not  less 
loth  to  acknowledge  a  great  service  to 
aumanity  by  Clinsiianity.  Wo  are  in  fact  in 
tlio  closest  sympathy  with  that  form  of 
Christianity  known  as  Unitarianism.  »Vith 
the  Christianity  of  J«:.-us,  in  other  word-, 
have  strong  points  of  affinity,  I  nit,  wo  can  not 
have  and  hav.-  not  understanding  in  the  first 
place  of  what  i-  knm\n  as  tin-  hristianity  of 
St.  Paul.  Wo  arc  not  ho.s'il,-  to  Christianity 
of  the  Paulinian  kind  and  character,  but  we 
-imply  do  not  understand  ir,  and  never  will 
understaud  it.  \\Y  d"  reoogniM  that  man 


ever  fell;  and  if  the  first  man  did  fall,  we 
can  not  reconcile  with  the  justice  of  God 
that  the  consequences  of  the  actiotr  of 
the  first  man  should  be  visited  upon  all 
of  his  descendants.  We  claim  that  to-day,  as 
ever,  man  is  born  with  a  facilty  for  good  and 
for  evil;  that  he  has  a  free  choice  between 
good  and  evil,  and  that  accordingly  as  he 
chooses  so  his  character  is.  In  other  words, 
we  ^ 

DO  NOT  BELIEVE  IN  OBIGINAL,  SIN. 

Not  believing  in  original  sin,  we  can  not  ao- 
cept  the  doctrine  of  vicarious  atonement.  We 
know  that  one  of  our  prophets  did  speak  that 
'•He  that  sinneth,  shall  die,"  and  we  can  not 
conceive  that  some  one  should  die  for  our 
sins  and  that  we  should  derive  the  merit  of 
that  act.  This  is  said  in  a  spirit  of  reverence 
for  the  opinions  of  those  who  differ  from  me. 
I  am  the  last  one — and  I  hope  to  succeed  in  BO 
clothing  my  words  as  not  to  give 
offense — I  am  the  last  one  to  lay 
an  unholy  hand  upon  an  altar  where  the  flame 
of  devotion  burns  and  the  yearning  of  the 
soul  rises  heavenward  to  our  common  Father. 
I  know  that  religious  convictions  are  sacred 
ground,  and  from  the  burning  bush  of  re- 
ligious convictions  comes  to  him  who  would 
come  there  the  call:  "Take  off  thy  shoes, 
veil  thy  countenance,  for  the  ground  on  which 
thou  standest  is  sacred."  But  I  am  here  to 
give  you  my  position,  and  giving  it  I  do  say 
that  we  can  not  understand  the  doctrine  of 
vicarious  atonement,  and  therefore  can  not 
accept  it.  But  does  not  the  old  Bible  teach 
that  doctrine?  Is  not  the  New  Testament  the 
fulfillment  of  prophecy?  Here  comes  again  a 
point  that  must  be  illustrated. 

WE,    THE   MODERN   JEWS, 

look  upon  the  Bible  with  different  eyes  from 
what  you  look  upon  it.  That  is,  the  Bible 
speaks  the  language  of  the  times  in  which  it 
was  written.  The  prophecies,  so-called,  are 
not  fore-tellings  of  future  events.  They 
speak  of  events  that  transpired  while  the 
writers  lived  or  could  easily  be  foreseen 
coming  in  the  nearest  future.  Come  to  us 
with  all  your  texts  and  tell  us  that  this  chapter 
of  Isaiah  or  this  Genesis  points  to  the  coming 
of  a  Messiah  who  illustrates  that  doctrine, 
this  argument  will  have  no  effect  upon 
a  thinking  Jew.  To  him  the  Bible  is  a 
book  of  moral  truths,  indt-pendent  of  the  his- 
torical truths  of  the  facts,  and  no  priest  fore- 
told to  the  Jew  the  coining  of  a  future  Mes- 
siah in  tho  sense  in  which  we  are  urged  to  ac- 
r  l>t  the  old  interpretation  of  our  old  texts. 
Yea,  we  who  know  Hebrew  often  find  that 
words  which  should  bo  translated  in  the  past 
tense,  have  been  traublated  as  having  refer- 
ence to  the  future,  and  that  much  of  the  argu- 


PAST,  PR] 


mentation  that  comes  from  misaionariei  and 
from  others  is  based  upon  ;i  mistranslation 
and  can  not  \><-  borne  out  by  tin- 
suppose  even  that  tho  old  Bible  did  fore- 
tell this  and  that,  we,  the  modern 
can  not  be  moved  by  that  argument.  We 
have  great  respect  for  the  New  Testament, 
though  yon  may  have  a  conceit  that  we  never 
read  it.  I  believe  that  some  of  the  rabbis  are 
better  scholars  in  the  Ne\v  Testament  than 
many  of  your  Methodist  exhorters  and  others 
that  speak  in  the  name  of  Christianity  [ap- 
plause and  laughter),  for  the  New  Testament 
for  us  is  largely  a  portion  of  our  own  Hebrew 
literature,  and  it  can  not  be  understood  until 
it  be  re-translated  into  the  language  in  which 
it  was  first  written,  or  at  least  into  the  lan- 
guage of  Jesus  and  his  Disciples — the  lanr 
guage  of  the  Jews  at  the  time  when  the 
Prophet  of  Nazareth  lived  and  when  his  disci- 
ples went  out  to  carry 

HIS  MORALITY  INTO  THE  WORLD. 

Now,  when  we  read  the  New  Testament  and 
find  "for  thus  it  is  written,  this  was  fulfilled" 
with  a  quotation  from  the  Old  Testament,  we 
are  reminded  by  the  style  of  our  literature  of 
that  period,  for  we  have  a  vast  literature 
known  as  the  "Midrash,"  made  up  of  explana- 
tions, interpretations  and  sermons  upon  the 
old  Hebrew  texts;  and  in  all  these  Hebrew 
writings  we  always  find  that  texts  from  the 
Old  Testament  are  quoted  in  exactly  the  same 
manner  as  they  appear  in  the  New  Testament, 
and  that  "fulfillment"  means  in  Hebrew  occa- 
sionally something  quite  different  from  what 
the  Anglo-Saxon  word  implies. 

Finally,  the  Prophet  of  Nazareth  says:  "I 
have  not  come  to  destroy  the  law,  but  to  ful- 
fill it."  If  we  translate  it  into  the  Aramaic,  it 
will  read:  "I  have  not  come  to  destroy  the 
law,  but  to  fulfill,  namely,  to  perform,  the 
law  down  to  its  last  minutiae."  And  Jesus  is 
pictured  in  the  New  Tes.araent  as  a  Jew  of 
Jews,  full  of  the  Jewish  spirit;  and  if  ever  a 
good  Jew  lived,  it  is  He  who  is  pictured  in  the 
New  Testament.  [Applause.]  This  bringing 
to  us  the  texts  of  the  Bible  and  arguing  on 
this  point  will  not  convince  us. 

ANOTHER  POINT — 

and  again  I  hope  I  may  state  my  opinion 
without  giving  the  least  offense  to  what  is 
sacred  to  your  religious  convictions.  We  be- 
lieve that  Christianity  has  for  many,  many 
centuries  yet  a  much  more  urgent  mission 
than  to  come  and  convert  the  Jew.  "In 
Darkest  England,"  as  the  General  of  the  Sal- 
vation Army  writes — in  darkest  America, 
there  is  a  wide  field  of  missionary  work  for 
Christianity,  and  the  Jews  might  be  saved  for 
the  last  effort.  [Laughter  and  applause.]  In 
the  meantime  we  can  point  to  our  family  life 


and  challenge  comparison    \\nh  \.mrs,   ami  I 

t'ell,-Ve      the  |      will       II    if 

0  us.     \\  6  r;m  chit. I  ID 

believe  that  until  you  OOXH6     '"  n  .-Luii. 
have  pr.-tty  well     |  :ng    up 

our  children  |  |  men  ami  good  " 

We  can  say,  "Do   we  need   your 
agitation?"     \\here  do  \.'»  li  -hut    in 

a  toper  or  a  drunkard?     Ho   in    the    rarest  of 
rare  exceptions.      \V<j  can  say,    "Win 
you  tind  a  Jew  that   boats   his  wife,   or 
his  children  as  though  he  wore  a  bruie?"   And 
then  again  wo  can  wait  your  answer.     And   so 
we  can  say  to  you  without  bitternoHH:    "While 
we  are  faring  so  well,  go    to    tlumo    who    are 
worse  than  we  are.    Bring  to  them  tin 
of    morality      and      love.  K-h      tlu-m 

the  powers  of  self  control.  Teach 
them  how  to  bring  up  their 
children.  Teach  them  to  avoid  the  fiery 
wine.  Teach  them  to  be  what  we  try  to  be — 
good  citizens."  Do  you  ever  see  a  Jewish 
tramp  coming  to  you?  We  have  him,  but  we 
have  taken  care  of  him.  Our  hospitals  are 
there;  we  open  the  doors  to  all  who  come. 

"WE  ASK  NOT  FOR  CREED 

or  power  or  condition;  we  open  the  gates  of 
our  hospitals  to  all.  We  have  our  manual 
training  schools  and  the  primary,  established 
for  the  unhappv  children,  or  the  hapless  vic- 
tims of  Russian  tyranny.  If  a  boy  applies  for 
admission,  we  de  not  ask:  "Are  you  a  Jew?" 
He  is  welcome  to  come.  All  that  wo  do,  and 
we  say  to  you:  "While  we'  are  doing  this, 
please  go  to  those  that  do  nothing  of  the 
kind;  and  when  you  have  succeeded  in 
Christianizing  them,  then  let  us  meet  and 
argue,  and  perhaps  one  or  the  other  will  yield 
his  position."  I  have  no  doubt  who  that  will 
be.  [Laughter  and  applause.]  Neither  have  you 
any  doubt  who  it  will  be.  [Applause  and 
laughtej-.]  Yes,  I  say  go  ye.  .pastors  of  the 
Christian  Churches,  and  tell  your  newly  rich 
men  of  this  country  and  your  newlv  mado 
millionairessses  that  they  should  perh 
say  that  a  Jewish  child  should  not  lie  admitted 
to  the  private  schools  and  to  the  dancing 
school  where  their  children  are  admitted  and 
where  their  childien  dance.  We  say  all  this, 
and  in  a  spirit  of  the  greatest  kimin 

Now,  to  wind  up,  the  Jew  believes  that 
to-day  as  ever  he  has  a  messa-<  to  deliver  to 
the  world,  and  this  is  the  message:  Not  to 
wrangle  with  you  about  God  or  about  the 
Trinity,  or  about  original  sin,  but  to  illustrate 
that  there  is  something  higher  than  selfish- 
ness. Selfishivss  of  nations:  the  Jew 
covers  the  whole  world,  and  he  says:  "By 
being  in  the  who.e  \\-  .rid,  humanity  is  larger 
than  any  one  nationality."  Selfishness  of 
class  and  condition:  the  Jew  illustrates 


26 


PAST,   l'j;].>KXT,  AND  FUTURE  OF  ISRAEL. 


that  the  rich  have  duties  to  perform 
toward  ti.eir  poor  fellows,  and 
thus  he  preaches  a  humanity  that  is 
independent  of  condition.  To  illustrate,  a 
fellowship  independent  of  creed,  in  being  to- 
gether as  we  are,  as  inheritors  of  a  common 
past  and  sharers  of  a  common  hope.  That 
hope  is  this:  That  ultimately  the  world  will 
learn  and  appreciate  the  eternal  lessons  of 
love,  and  that  finally  the  day  will  come  when 
neither  Jew  nor  non-Jew  will  be  found  on 
eurth.but  when  from  the  smallest  to  the  highest 
all  will' know  God,  for  the  knowledge  of  God 
then  will  cover  the  earth  as  the  water-drops 
cover  the  deep  abysses  of  the  eternal  ocean. 
[Applause.] 

Following  Rabbi  Hirsch,  Mr.  Joseph  J. 
Schnadig,  who  possesses  a  bass  voice  of  great 
power  and  purity,  sung,  "Who  Treads  the 
Path  of  Du  v"  to  the  well-known  air  of  Mo- 
zart's "Magic  Flute." 

THE  REV.  JOHN  H.  BARROWS,  D.  D. 
THE       WELL-KNOWN         PRESS  YTE  EUAN        DIVINE 
SPEAKS  ON     "ISRAEL     AN     EVIDENCE     OF    THE 
TRUTH  OF  THE   OHRISTJAN  RELIGION." 

Dr.  John  H.  Barrows,  of  the  First  Presby- 
terian Church,  was  then  announced.  He 
spoke  as  follows: 

He  whom  the  Christian  calls  Messiah  and 
Master  is  recorded  as  having  spoken  these 
words,  at  the  old  well  of  His  father  Jacob: 
"We  know  what  we  worship,  for  salvation  is 
of  tt»e  Jews."  Suc.i  a  declaration  from  the 
lips  of  Jesus  reveals  tho  vital  intimacies  of 
Christianity  and  Judiasm.  To  the  Jews  had 
been  committed  the  oracles  of  God.  They 
had  received  and  guarded  the  long  series  of 
wondrous  writings,  which,  as  Jesus  affirmed, 
anil  His  church  has  always  believed,  testified 
of  Him.  He,  the  Sou  of  David  and  the  Son  of 
Abraham,  said  of  M>-t<:  ''He  wrote  of  me." 

He  came  not  to  destroy  but  to  Juifill  the 
venerated  law.  His  beatitudes  were  a  chime 
of  Hebrew  bells,  a  sweet  chime,  that  is  rung 
to-day  in  all  the  churches  in  Christendom. 
•'Beginning  at  Jerusalem/'  was  the  injunc- 
tion which  came  from  Him  who  sought  first 
"the  lost  sheep  uf  the  house  of  Israel."  The 
earliest  preachers  of  the  Gospel,  and  the 
witnesses  of  that  resurrection  on  which 
historic  (  hristiauity  is  built,  wore  Jev. 
uflinm-d  I'mm  their  own  scriptures  that  /M1U 
was  the  Chris:. 

"TO  THE  JEW  fl\. 

Paul,     the      greatest      of     Christian 
preachers,      who      said,     "I,    also,     am      an 

Israeli;.-.  '  When  wo  listen  to  th,-  .-ub- 
music  of  the  Christian  church, 
iu  liraiing  Handel's  "Messiah,1'  \\e  lind  our 
Savior  depicted,  almost  exclusively,  iu  tho 
words  of  Unit  Hebrew  prophet,  whose  poetry, 


as  Lowell  has  said,  "has  the  wide-orbited 
meter  of  constellations."  The  Jewish 
synagogues  were  the  cradles  of  Christian- 
ity, and  every  Christian  who  succeeds 
to  the  spirit  of  his  Master  and  to  the 
spirit  of  him  who  wrote  the  larger  part 
of  the  New  Testament,  is  possessed  by  a 
yearning  love  for  that  chosen  people,  whose 
unique  and  marvelous  history  is  one  of  tho 
most  commanding  evidences  of  the  truth  of 
the  Scriptures.  On  the  rock  of  Judaism  was 
built  the  Church  of  Christ.  From  the  strong 
root  of  Judaism  has  sprung  the  tree  of  Chris- 
tian civilization. 

A  well-known  story  is  told  of  Frederick  the 
Great,  that  he  said  to  his  chaplain:  "If  your 
religion  is  a  true  one  it  ought  to  be  capable  of 
very  brief  and  simple  proof.  Will  you  give 
me  an  evidence  of  its  truth  in  one  word?'' 
The  chaplain  might  have  answered  "Experi- 
ence." Men  have  known  and  tested  the  Chris- 
tian religion  as  something  personal,  and  it  has 
astonished,  delighted  and  satisfied  them.  Or, 
he  might  have  answered  "Conscience."  Here 
is  a  religion  that  reaches  man's  inmost  self, 
where  God  dwelleth,  and  finds  him,  as  the  sun 
finds  and  floods  all  earthly  darkness.  Or,  he 
might  have  replied:  "Christ,  the  unsolved 
enigma  of  humanity,  who  is  Himself  the  solu- 
tion of  man's  deepest  problem,  t  hrist,  'the 
mightiest  among  the  lowly,'  the  svmbol  of  di- 
vine wisdom,  as  Spinoza  called  him,  the  in- 
com  parable  One,1  whose  peasant-hand,  uailed 
to  a  malefactor's  gibbet,  overturned  the  em- 
pire of  Rome  and  established  for  Himself  a 
monarchy  within  whose  circuit  to-day  lies  the 

MASTERY  OF  THE   GLOBE." 

Or,  he  might  have  said  in  reply  to  the  King's 
question:  "History.  Here  is  a  religion 
which  vindicates  its  Divine  origin  by  its  his- 
torical effects,  over  many  nations,  and 
through  many  centuries — effects  that  become 
more  potent  and  benign  tho  more  closely  men 
approach  to  the  spirit  of  its  Founder."  And 
he  might  have  answered,  "The  Bible,  which 
is  tho  anomaly  among  all  books,  most  ancient 
and  most  modern,  the  life  blood  of  civilization, 
the  builder  and  bulwark  of  order  and  freedom, 
working  its  moral  miracles  wherever,  in  three 
hundred  languages,  it  tells  to-day  of  the  law 
that  was  given  by  Moses  and  the  grace  and 
truth  which  caino  by  Jesus  Christ."  The 
\Mse  chaplain  said  none  of  these  things,  but 
u  ,-red  instead  the  word  ''Israel."  In  that 
word  Experience,  <  onscience,  Christ,  History 
and  tli.'  Bible  are  all  wrapped  up.  And  it  is 
to  Israel  as  a  supremo,  conspicuous,  ever- 
present  and  even  startling  evidence  of  Chris- 
tianity that  I  call  your  attention. 

H  re  is  a  people  without  a  home  in  any  one 
laud,  but  whose  ancient  home  is  the  Holy 


PAST,  PKKSF.M,  AM.  PUTURB  OF  C8RAEL, 


Land  of  Jew  and  Cliristian  alike.  l'ale»tine, 
which  Kenan  found  a  fifth  gospel,  is,  indeed,  a 
part  of  Israel's  testimony  to  religion.  The 
Bible,  which  more  than  any  other  book  is 
adapted  to  the  \\antn  of  all  nations,  eamo  from 
that  land  which. lin  its  u'eo^raphieul  features  is 
a  marvellous  miniature  of  tin-  entiro  globe. 
The  traveler  who  visits  the  City  of  David  to- 
day and  sees  her,  dishonored,  despoiled,  dis- 
crowned and  desolate,  opens  hid  New  Testa- 
ment and  reads  the  words  of  the  Nazarene 
prophet  that  "Jerusalem  shall  be  trodden 
down  of  the  Gentiles  until  the  times  of  the 
Gentiles  shall  be  fulfilled." 

THE   JEWS  HAVE  BEEN  BOBBED. 

of  their  capital  city  and  dispersed  among  all 
nations.  God  seems  to  have  taken  up  this 
handful  of  wheat  and  chaff  and  to  have  blown 
upon  it  in  His  wrath,  the  winds  of  heaven 
carrying  it  everywhither.  What  has  been  the 
r  suit?  They  are  just  as  distinct  a  people  to- 
day as  when  Moses  led  them  out  of  Egypt. 
The  stream  of  Judaism  entered  the  oceau  of 
humanity,  and,  though  stormed  upon  and 
crossed  by  a  thousand  adverse  currents,  it 
has  not  lost  its  distinct  and  marked  peculiar- 
ities. Back  in  the  dawn  of  their  history,  as 
they  were  entering  their  Promised  Land,  God 
declared  that  if  they  foorsook  His  command- 
ments their  land  should  be  taken  from  them. 
Go  to  Palestine  with  an  open  Bible,  the  best 
of  guide-books,  and  note  how  these  predic- 
tions have  been  fulfilled. 

One  night  sixteen  years  ago  I  was  enter- 
tained at  the  house  of  a  Jew  in  the 
city  of  Hebron,  where  Abraham  was 
buried,  and  the  next  morning,  riding  over 
the  desolate  hills  where  ruin  seemed  heaped 
upon  ruin,  I  took  out  my  Bible  and  read  as 
the  slow  horse  paced  along.  I  had  been 
thinking  of  the  marvelous  people  who  called 
Abraham  their  father,  and  was  meditating  on 
the  course  of  history  which,  for  4,000  years, 
had  been  evolving  according  to  Divine 
promise  from  the  seed  which  the  patriarch 
planted.  And  then  I  thought  of  his  children 
according  to  the  flesh,  hated,  ostracized, 
again  and  again  driven  from  their  land,  mak- 
ing their  homes  among  all  nations,  and  then  I 
read  the  exhortation  and  prediction  which 
Moses  made  before  Israel  crossed  the  Jordon. 
I  read  the  curses  which  were  announced 
should  Israel 

BEJEOT  THE  COUNSEL  OF  THE  LORD. 

I  looked  around  on  the  plagues  and  desola- 
tions of  the  land,  which  had  once  been  the 
vineyard  of  Judah,  and  had  also  flowed  with 
milk  and  honey,  while  I  pondered  these 
words:  "So  that  the  generations  to  come  of 
your  children,  and  the  stranger  that  shall 
come  from  a  far  land,  shall  say,  when  they 


see  tlie  phi-lies  nl     ma      land:    '  \\ 
tin-  Lord  il  >n<- HIM  unto  tins  !,  H  .-ill 

•auso  they  have  forsaken  tho  cove- 
nant of  th«'  Lord  <J, id. if  their  fathers.'  ''  I  could 
:<T  from  a  far  lan.l," 
was  fulfilling  prophe.-y,  and  illus  rating 
was  not  "a  niis'ako  of  Moses,"  hut  a  predic- 
tion of  Him  who  kuowuth  thu  cud  from  tint 
beginning. 

In    tho    Scriptures,   old  and  new,    Jm 
called    '-a    chosen     nation."  d  hath 

Chosen  Jacol.  for  Himself  and  Isiael  for  His 
pecular  treasure."  In  tho  providence  of  God 
this  people  were  selected  for  a  wond  wide 
mission,  and  this  ehoice  received  supernatural 
and  miraculous  confirmations,  ^iven  to  Abra- 
ham, to  Moses  and  to  the  prophets.  Is  this  in- 
credible? Through  this  people  has  come  ail 
the  pure  monotheism  existing  in  tho  world  to- 
day. From  them  lias  e,,mo  the  world's  Bible; 
through  them  has  been  given,  as  we  believe, 
the  world's  Savior,  and  out  of  their  legacies  to 
mankind  has  grown  our  civilization.  The  lib- 
erties of  the  English  race  were  won  by  Puri- 
tan warriors  with  Hebrew  psalms  breaking 
from  their  lips.  The  faith  of  the  Jews,  ex- 
pressed in  their  Bible,  expressed  by  the  ma- 
jority of  the  Hebrews  to-day  and  written  out 
in  letters  of  fire  upon  their  history,  is  this— 
that  they  are  a  divinely-appointed  people, 
through  whom  has  come  the  knowledge  of  the 
true  God.  "The  Lord  hath  chosen  thee  to  be 
a  peculiar  people  unto  Himself,  above  nil  the 
nations  that  are  upon  the  earth." 

THE  HUMBLEST  JEW 

to-day  may  exclaim:  -'My  fathers  braved  the 
power  which  built  the  Pyramids.  Ages  before 
Lycurgns  and  Solon  gave  their  laws  they  re- 
ceived from  Moses  a  legislation  so  wise  and 
merciful  that  it  enters  to-day  as  an  influence 
over  the  most  civilized  peoples.  The  old  He- 
brew commonwealth  enjoyed  a  true  liberty 
and  equality  three  thousand  years  before  Vol- 
taire and  Jefferson.  My  fathers  built  a  city, 
which,  though  seventeen  times  destroyed,  is 
still  the  sacred  city  of  the  world.  When 
matched  against  the  kingly  scepters  of  Rome 
and  Athens,  of  Memphis  and  Babylon,  of  An- 
tioch  and  Alexandria,  of  Mecca  and  Delhi,  and 
the  capitals  by  the  Bosphorus  and  tho  Dan- 
ube, the  Seine  and  the  Thames,  the  broken 
rod  of  Jerusalem  swallows  them  all." 

Why  is  it  that  the  Jew  possesses  his  uncon- 
quered  faith  in  his  divine  mission?  Or,  if 
that  faith  has  in  any  measure  been  dimmed 
by  the  rationalism  of  to-day,  what  has  given 
his  race  this  unequalled  persistence,  this  in- 
vincible tenacity,  this  sublime  self-confi- 
dence? Moral  causes  must  explain  it;  they 
have  been  persistently  triumphant  ov.;r  phys- 
ical causes.  Even  Dr.  Draper  cannot  account 


PAST,  PRESENT,  AND  FUTURE  OF  ISRAEL. 


for  Israel  on  the  theories  of  Buckle.  But 
what  infused  into  the  Hebrew  mind  these 
convictions  and  shaped  this  peculiar  charac- 
ter? Is  there  any  explanation  which  really 
explains  except  that  which  is  written  out  in 
the  Hebrew  Scriptures,  in  the  divine  call  of 
Abraham,  in  the  deliverance  from  Egypt,  in 
the  theophanies  of  Mount  Sinai,  in  the  mirac- 
ulous guidance  and  supernatural  revelations 
which  make  the  spirit  and  substance  of  their 
recorded  history? 

THE   JEWS,    IN  MANY  AGES, 

have  been  haughty,  exclusive,  unconciliatory, 
and  there  are  adequate  reasons  for  this  spirit. 
Doubtless  they  are  the  true  aristocrats  of  our 
earth  to-day,  the  royal  family,  whose  lineage 
runs  back  not  a  few  hundred,  but  r. early  four 
thousand  years,  to  that  friend  of  God  who  is 
the  revered  father  of  three  religions.  Though 
Israel  was  not  chosen  on  account  of  his  right- 
eousness, and  though  no  other  nation  was 
ever  so  sternly  rebuked  for  its  corruptions,  it 
may  be  truly  said,  that  the  Hebrew  genius  is 
primarily  the  genius  of  religion.  The  Israelite 
Nation  has  not  the  multitudinousness  of  the 
Chinese,  nor  the  aesthetic  force  and  fecundity 
of  the  Greek,  nor  the  military  pre-eminence  of 
the  Roman,  nor  the  colonizing  genius  of  tne 
English;  but,  above  all  nations  its  mind  has 
been  exercised,  at  least  in  its  earlier  history, 
on  the  grandest  themes. 

But  for  the  Hebrew  poets  our  own  "Para- 
dise Lost"  would  not  have  been  the  glory  of 
the  English  race.  Milton  was  a  "Hobew  in 
heart,"  and  nightly  visited  the  flowery  brooks 
that  washed  the  hallowed  feet  of  Mount  Zion. 
The  most  popular  poet  to-day  in  America, 
in  England,  in  Germany,  is  David  of  Beth- 
lehem. No  temples  ever  reared  have  such  an 
abiding  interest  as  those  of  Solomon  and 
Herod,  and  the  Jehovah  therein  worshiped 
is  the  God  of  the  conquering  races  of  the 
world  to-day.  The  deities  of  other  nations 
are  now  only  a  dream,  a  whiff  of  ancient  mi.st, 
gilding  some  far-off  morning  of  the  past. 
Osiris  is  gone,  and  Zeus,  and  Mars,  and 
Apollo,  and  Odin,  and  Thor;  but  Jehovah,  the 
God  of  Israel,  flames  like  the  nun,  in  the 
forehead  of  modern  civilization. 

IT  WAS  TO  BE  EXPECTED 

that  a  nation  so  chosen  of  God  should  give  us 
characters  of  great  originality  and  strength. 
Other  men  seem  pigmies  beside  the  greatest 
of  them,  and  even  in  fiction,  what  person- 
ages have  made  a  deeper  impression  on  the 
imagination  than  Eliot's  Deronda  and  Morde- 
cai,  Shakespeare's  Shylook,  and  Lessing's 
"Nathan  the  Wise?"  Let  no  one  think  of  the 
Jews  as  merely  a  nation  of  traders.  When 
Israel  was  cast  out  of  Spain  a  nation  was 
driven  forth  perhaps  more  rioh  in  scholars, 


scientists,  poets,  and  Theologians  than  any 
people  of  that  time.  When  the  Jews  were 
persecuted  and  exiled  they  became  of  neces- 
sity, to  a  large  degree,  a  people  devoted  to 
trade.  The  property  of  these  wanderers  must 
be  in  small  compass.  Land  they  were  often 
forbidden  to  hold. 

The  chosen  nation  of  God  has  possessed 
qualities  becoming  the  divinely  selected  peo- 
ple. The  soldiers  of  Rome  never  met  in  the 
forests  of  Gaul,  or  amid  the  Batavian  marshes 
a  desperate  valor  like  that  which  smote  them 
from  the  walls  of  Jerusalem.  No  martyrs  in 
the  Roman  arena,  no  persecuted  Protestants 
in  the  Netherlands  were  ever  braver  or  more 
constant  than  the  children  of  Israel,  in  their 
later  adversities.  When  the  Emperor  of 
Russia  reviewing  his  fleet,  and  pleased  with 
the  surprising  agility  of  two  common  sailors 
desired  to  promote  them,  making  one  a  cap- 
tain and  the  other  a  lieutenant  on  the  spot,  he 
was  informed  that  they  were  Jews,  but  re- 
plied: "That  does  not  signify  in  the  least. 
They  shall  immediately  embrace  the  Greek 
religion."  But  the  sailors  craved  the  Em- 
peror's permission  to  exhibit  their  maneuvers 
further,  as  he  had  not  seen  all  that  they  could 
do.  And  when  this  was  granted,  they  as- 
cended the  top  mast  and  then,  embracing, 
threw  themselves,  locked  in  each  other's 
arms,  into  the  sea,  and  disappeared  forever. 

NO  ONE  WHO  STUDIES 

the  marvellous  resurrection  of  the  Jew  o:' 
modern  time  can  fail  to  be  impressed  by  bin 
genius.  The  outcast  has  donned  the  purple. 
From  the  days  of  Napoleon  the  Jew  has  been 
springing  to  the  chief  places  in  the  European 
world.  The  Rothschilds  furnished  ths 
European  nations  in  ten  years  loans  amount- 
ing to  four  hundred  and  eighty  two  millions 
of  dollars,  and  last  week  they  prevented  a 
destructive  financial  oanio.  A  race  that  has 
given  to  modern  statesmanship  the  names  of 
Disraeli,  Gambetta,  and  Castelar,  to  poetry  a 
Heine,  and  to  music  a  Mendelssohn,  is  not  un- 
worthy of  its  past,  and  it  is  no  wonder  that 
many  Christians  regard  as  a  fulfillment  of 
prophecy  and  as  a  herald  of  Israel's  latter-day 
glorv  and  restoration  to  the  Holy  Land,  this 
wondrous  uprising  of  Jewish  influence  in 
Europe. 

With  one-fourth  of  the  railway  system  of 
Russia  owned  by  a  Jew,  with  the  Bourse  of 
Vienna  almost  wholly  in  Jewish  hands,  with 
six-sevenths  of  the  Prussian  bankers  of  the 
Ji-winh  race,  with  Jews  occupying  seventy 
chairs  in  the  universities  of  Germany,  with 
the  liberal  press  of  the  German  Empire  al- 
most wholly  in  the  hands  of  reformed  Jews, 
and  with  more  than  thirteen  hundred  Jews 
among  the  students  in  the  University  at 


PAST,  PRESENT,  AND  FUTURE  OF  [8EAEL, 


Berlin,  we  are  justified  in  waving  that  no 
other  equal  number  of  people  in  Kuropo  to- 
day has  an  equal  influence  along  the  lines  of 
commerce  and  science. 

But  Israel  was  not  only  chosen  of  God,  but 
he  was  to  be  a  separated  people.  The  Jew  is 
still  an  Asiatic,  though  living  in  all  lands,  an 
exotic  wherever  transplanted.  This  twig  from 
the  terebinth  of  Abraham  has  not  been  -rafted 
into  the  northern  oak  or  the  southern  palm. 
The  purest  blood  on  earth  to-day  courses 
through  Israelite  veins. 

PERSECUTED  FOB   CENTURIES, 

driven  into  exile,  beaten  upon  by  a  thousand 
adverse  influences,  brutally  tempted  to  re- 
nounce his  faith,  he  has  usually  remained 
himself.  While  savage  contempt  has  never 
broken  his  pride,  association  with  a  hundred 
peoples,  from  the  steppes  of  Asia  to  the  Amer- 
ican shores  of  the  Pacific,  has  not  corrupted 
his  blood.  Scattered,  hunted  and 
hated,  he  has  not  given  up  his  nationality  nor 
assimilated  with  other  people.  The  features 
of  the  Jewish  face  to-day  are  the  same  that 
stand  out  from  the  sculptures  on  the  palaces 
of  Nineveh,  and  the  moral  features  of  the  race 
of  Jacob,  the  bargainer,  and  of  David,  the 
singer,  have  been  marvellously  persistent. 
Spectral  as  a  cloud,  he  is  unchanged  as  ada- 
mant. The  Jew  has  outlived  his  Assyrian 
enemy,  his  Egyptian  oppressor,  his  Roman  ty- 
rant, and  the  Greek  who  despised  him. 

A  thousand  years  before  Saxon  and  Celt  had 
any  history  he  was  old  on  the  earth.  The 
messengers  of  Judas  Maccabeus  stood  before 
the  Roman  Senate,  and  then  Rome  saw  for  the 
first  time  that  race  which  she  was  to  subdue, 
but  which  in  Jesus  conquered  her.  On  Fri- 
day afternoon  for  centuries  the  Jews  have 
gathered  at  the  wailing  place  at  the  foot  of 
Solomon's  temple  and  thrust  their  fingers  into 
Ihe  broken  foundations,  while  they  sang  the 
songs  of  David  and  bemoaned  the  desolations 
of  Zion.  That  was  a  mighty  force,  implanted 
in  the  brain  of  the  Israelite,  grafted  in  his 
heart,  born  into  his  very  blood,  which  could 
last  so  long.  No  Athenians  are  wont  to  ascend 
the  Acropolis  and  to  sob  over  the  shattered 
marbles  of  the  Parthenon  and  chant  there  the 
strophes  of  the  great  tragic  poets  of  Athens. 
No  Egyptians  in  Karnac  throng  the  Hall  of 
the  Gods  with  worshipful  hymns  to  Orus  and 
Osiris.  No  Syrian  shepherds  flock  to  Baalbec 
to  sob  over  that  fractured  and  colossal  miracle 
in  stone  which  once  greeted  the  eye  of  day  as 
he  glanced  over  the  snowy  crests  of  Mount 
Lebanon.i 

BUT,  FOE  CENTURIES,  THE  FAITHFUL 

and  sorrowing  Israelites  have  gathered  by 
the  ruins  of  their  ancient  sanctuary,  and  the 
songs  which  they  there  wail  forth  are  the  un- 


\i>ivs>i,ms  ,,f  ti,,.  xi-  •!,<,  8or- 

row,  ami     faith     of    tli  might 

Wipe  Jerusalem  from  tin-  earth  and  plough  up 
its  sacred  hills  and  remove-  iis.mci.-nt  name, 
but  all  this  effort  wan  vain.  With  no  capital 
city,  with  no  land  they  r<>uM  ••all  their  ,>wu, 
wandering  everywhither,  like  tin-  I  i 

Jew  of  legendary  fancy  who  contemn. -d  tho 
Messiah,  but  still  holding  in  his  hand  tho 
Book,  Israel  has  maintained  him*. -If.  As  wo 
stand  beneath  tho  arch  of  Titus,  in  Horn.-,  and 
behold  tho  bas-relief  which  represents  tho 
seven-branched  almond-flowered,  golden  .-;ui- 
dlestick,  raptured  from  tho  t.  mpl.'  in  Jeru- 
salem, and  which  decked  the  triumph  of  the 
imperial  spoiler,  we  seem  to  reach  our  hand 
backward  through  more  than  thirty  centuries 
to  that  people  who  reared  their  tabern 
the  desert  and  lit  its  holy  place  with  the 
eternal  lamp  of  God. 

Begirt  in  his  ancient  Canaan  by  hostile  Am- 
morite  and  Moabite,  Idumean  and  Pnilistine, 
he  was  not  cut  off.  A  slave  in  Egypt,  a  slave 
in  Nineveh,  a  slave  in  Babylon,  smitten  by 
Macedonian  sword  and  Roman  spear,  and  Mo- 
hammedan srimeter  and  Christian  battl-'  ax, 
and  scorched  by  the  infernal  liruH  of  persecu- 
tion, he  has  not  been  exterminated,  and  he  has 
not  been  assimilated.  When  even  the  Old  Testa- 
ment did  not  appear  sufficient  to  protect  the 
Jew  and  prevent  his  mingling  with  oth-r  peo- 
ples there  was  reared  up  a  new  wall,  the  Tal- 
mud, which  became  almost  as  sacred  as  the 
Scriptures,  that  marvelous  rabbinical  achieve- 
ment in  literature,  which  was  long  the  princi- 
pal food  of  wandering  Israel,  their  manna  in 
the  wilderness  of  this  world. 

THUS  HAS  BEEN  FULFILLED 

the  prediction  made  in  the  desert:  "Thy  peo- 
ple shall  dwell  alone  and  shall  not  be  num- 
bered among  the  nations."  More  conspicu- 
ously and  persistently  than  any  other  race  the 
Jews  have  set  themselves  against  Christian- 
ity. While  India  is  honeycombed  with  Chris- 
tian institutions  in  a  century,  and  Japan  in  a 
generation;  while  the  pagans  of  Britain  and 
Germany  ages  ago  yielded  to  the  cross,  that 
symbol  of  the  Christian  faith  is  now,  as  it  was 
when  Paul  wrote  to  the  Corinthians,  "a  stum- 
bling-block to  the  Jew." 

Israel  has  had  little  reason  to  be  in  lore 
with  so-called  Christian  nations,  and,  though 
better  days  have  come,  though  thousands  of 
Israelites  have  accepted  Jesus  as  their  Mes- 
siah in  our  own  age,  though  Christian  scholar- 
ship is  indebted  to  such  <  hristian  Jews  as 
Neander  and  Edersheim,  it  must  be  confessed 
that  the  efforts  to  reach  the  ancient  people  of 
God  have  not  been  crowned  with  that  marvel- 
ous success  which  has  met  the  church  in 
other  lines  of  activity.  But  did  not  Paul  say, 


30 


PAST,  PRESENT,  AND  FUTURE  OF  ISRAEL. 


'•'The  veil  is  on  their  heart?"  The  whole  his- 
tory of  Israel  has  been  written  in  advance, 
and  the  record  of  it  is  in  the  word  of  God. 
The  Messiah  of  the  Old  Testament  Avas  to  be 
rejected  by  the  people.  Jesus  came  to  His 
own  and  His  own  received  Him  not. 

And  then  this  was  to  be  a  persecuted  and  an 
afflicted  nation.  They  were  to  drink  of  the 
cup  of  bitterness.  Prophet  and  apostle  and 
the  Messiah  foresaw  it.  Our  own  land,  how 
glad  we  are  to  remember  it,  has  been  even 
more  than  Holland,  the  holy  land  of  the  exiled 
and  persecuted  Jew.  Social  ostracism  is, 
perhaps,  the  extent  of  our  sin  against  him. 
That  October  day  when  the  prow  of  Columbus 
touched  the  shores  of  San  Salvador  has  been 
called  a  "blessed  day"  for  Israel,  for  it  began 
the  opening  up  of  the  new  world  which  was 
not  to  repeat  the  frightful  barbarities  of  the 
old. 

THE   JEWS,    IT   HAS  BEEN'   SAID, 

"had  helped  to  write  the  books  which  led 
Columbus  to  his  great  discovery.  They  were 
represented  among  his  sailors,  and  it  was  one 
among  their  number  who  first  touched  the 
soil  of  the  new  world."  But  out  of  what 
agonies  have  they  come!  On  them  were 
\\reakedthe  cruelty  and  demonism  of  the 
baptized  barbarians  whom  Toiquemada  mar- 
shalled in  the  dungeons  of  the  Inquisi- 
tion. Eren  Luther  had  given  the  dying  in- 
junction "to  treat  the  Jews  as  Gypsies,  to 
deny  them  the  privileges  of  the  Synagogue 
and  to  cut  the  tongues  from  the  mouths  of 
their  Rabbis."  The  Crusaders  had  striven  to 
murder  every  Jew  that  would  not  be  baptized. 
The  English  populace  had  plundered  and 
slaughtered  them  at  the  coronation  of  an 
English  King.  But  why  rehears  >.  the  awful 
story?  The  stream  of  modern  Jewish  history 
starts  from  the  destruction  of  Jerusalem  and 
was  made  lurid  at  the  beginning  by  the  fires 
of  an  uneqnaled  tragedy.  The  Reign  of 
I  error  in  Paris  was  mildness  to  the  reign  of 
terror  in  the  doomed  city.  All  sorrows  are 
eolorless  before  the  sorrows  of  Zion  You 
remember  the  linen  of  our  own  poet  upon  'he 
Jewish  Cemetery  at  Newport. 

"How  ran..  What  burst  of  Christian 

hate 

What  persecution    mcn-iii-sp  jnd  blind, 
late, 

These  Ishraaels  and  I/Hear-  of  mankind? 
Tliey  lived  in  narn>  -cure, 

Ghetto  ami  Judenstrass,  in  mirk  ami  mire; 
Taught  in  tin-  -ii-hool  of  patience  to  endure 

The  life  of  anguish  and  tin-  d».«»th  of  fire. 
All  their  lives  long,  with  the  u:  !>read 

And  bitter  ln-rl.  ..f  exile  and  its  f. 
Tue  wasting  famine  of  the  heart  they  fed, 

And  slaked  its  t   ir^t  with  Marah  of  their  tears. 

'athema  Maranutha!  w»s  the  cry 


That  rang  from  town  to  town,  from   street  to 

street ; 

At  every  gate  the  accursed  Mordecai 
Was  mocked  and  jeered  and  spurned  by  Christ- 
ian feet." 

Israel  mav  surely  say,  in  words  spoken 
many  thousand  years  ago:  "Is  there  any  sor- 
row like  unto  my  sorrow?"  In  the  ancient 
book  of  Deuteronomy  we  read:  "The  Lord 
shall  scatter  thee  among  all  people;  from  one 
end  of  the  earth  even  unto  the  other;  and 
among  these  nations  shall  thou  find  no  ease, 
neither  shall  the  sole  of  thy  foot  have  rest. 
Thy  life  shall  hang  in  doubt  about  thee;  and 
thou  shalt  fear  day  and  night,  and  shall  have 
none  assurance  of  thy  life.  In  the  morning 
thou  shall  say  'Would  God  it  were  even,'  and 
at  even  ye  shall  say  'Would  God  it  were  morn- 
ing,' for  the  fear  of  thine  heart  wherewith 
thou  shall  fear,  and  for  the  sight  of  thine  eyeg 
which  thou  shall  see."  It  has  been  said  that 
"any  one  who  wishes  to  prove  the  authenticity 
of  the  Old  Testament  Scriptures,  their  divine 
origin,  and  their  divine  preservation,  can  take 
a  stand  on  these  words  alone,  and  then  follow 
the  history  of  the  Jews  through  all  the  cen- 
turies that  have  intervened  since  the  death  of 
Christ." 

But  the  Israelites  were  not  only  a  chosen,  a 
separated,  and  a  suffering  nation,  but  they 
were  the  Messianic  people,  bearing  in  their 
hearts  the  living  hope  of  a  Coming  One  who 
should  be  their  deliverer,  and  through  whom, 
as  Isaiah  wrote:  "The  Gentiles  should  see 
thy  light."  The  Messianic  idea  ran  through 
the  whole  of  Israel's  ancient  history;  that  his- 
tory was  a  prophecy.  'The  seers  of  God 
searched  what  or  what  manner  of  time  the 
spirit  of  Christ  that  was  in  them  did  signify 
when  it  testified  beforehand  the  sufferings  of 
Christ  and  the  glories  which  should  follow. 
As  in  the  Ober-Ammergau  Passion  Play,  every 
great  scene,  in  the  last  days  of  Christ,  is  pre- 
ceded by  a  picture  of  some  Old  Testament 
,  whim  is  in  harmony  with  its  spirit 
and  is  typical  of  its  events,  so  the  Christian 
tinds  the  Hebrew  Scriptures  crowded  with 
intimations,  in  type  and  symbol,  in  priestly 
and  kingly  personages,  and  in  prophetic 
words,  of  that  wondrous  life  which  has  actu- 
ally In -coine  the  renovating  life  of  humanity. 
And  surely  Chri  tianity  presents  a  marvelous 
problem  to  thoso  who  do  not  see  in  Jesus  the 
Messiah  of  God. 

AT.L   MUST  ACKNOWLEDGE 

that  the  Christian  Church   shows    some   signs 

of  universality  Scholars  believe  that  it  has 
in  it  tin-  elements  of  universal  religion.  It 
surely  satisties  he  human  heai!  in  its  craving 
for  forgiveness,  after  the  knowledge  of  God 
as  a  loving  Father,  and  in  its  quenchless 


1-AST.   l'i:i-:>l NT,  AND  FUTUHK  "\'  ISRAEL. 


yearning  after  immortality.  Christianity 
seeks  to  make  itself  universal.  When  it  i.rays, 
"Thy  Kingdom  come,"  it  asks  that  its  King 
may  rule  all  the  world.  It  reaches  after 
every  nation;  it  puts  the  Bible  into  nearly 
all  languages.  But  the  spirit  of  .Judaism  has 
been  the  reverse  of  this.  It  is  expressed  by 
the  great  Moses  Menuels^ohn,  who  wrote: 
"Pursuant  to  the  principles  of  my  religion  I 
am  not  to  seek  to  convert  any  one  who  is  not 
born  according  to  our  laws.  The  religion  of 
my  fathers  does  not  wish  to  be  extended.  We 
are  not  to  send  broad  missions."  Except 
through  Christianity  Judaism  is  not  a  con- 
quering religion. 

The  intellectual  world  can  not  see  in  Juda- 
ism the  culmination  of  God's  redeeming 
thought  and  purpose.  In  America  alone,  in 
the  last  twenty-five  years,  the  (  hristian 
church  has  added  more  persons  to  the  num- 
ber of  its  communicants  than  there  are 
Israelites  amoug  all  nations  to-day.  It  is 
certain  that  the  church  which  built  the 
modern  world  out  of  the  fragments  of  the 
Roman  Empire,  and.  alas!  absorbed  much  of 
the  barbarism  and  corruption  of  Roman  im- 
perialism, is  rapidly  purging  away  its  baser 
elements,  eliminating  savagery  and  supersti- 
tion, and  returning  to  the  purer  and  simpler 
forms  of  its  oriental  cradle.  The  Christian 
church  expects  the  national  conversion  of  the 
Jews  to  Christianity.  Zachariah  says:  "They 
shall  be  as  though  I  have  not  cast  them  off 
for  I  am  the  Lord  their  God."  We  believe 
that  Christ  is  come,  and  "to  Him  shall  the 
gathering  of  the  peoples  be." 

WE  BELIEVE   THAT   CHRISTIANITY 

needs  Judaism;  that  is,  it  needs  the  mighty 
re-enforcement  which  shall  come  from  Israel 
and  hasten  forward  the  consummation  of  all 
things.  Did  not  Paul  write:  "If  the  casting 
away  of  them  be  the  reconciling  of  the  world, 
what  shall  the  receiving  of  them  be  but  life 
from  the  dead?"  Writes  one  who  has  given 
his  life  to  Israel:  '"'Consider  that  the  Jews 
are  in  all  lands;  have  access  to  all  people;  are 
familiar  with  all  languages;  are  acclimacized 
to  all  countries;  believe  three-fourths  of  our 
Bible;  are  waiting  for  the  Messiah;  that  the 
Messiah  of  the  Old  Testament  can  be  proved 
to  be  the  Messiah  of  the  New ;  and  that,  while 
unconverted  they  are  formidable  enemies; 
when  converted  they  are  found  to  be  power- 
ful auxiliaries  in  blessing  the  Gentiles."  If 
there  be  one  trace  of  prejudice  still  remain- 
ing in  Christian  hearts  toward  children  of  Is- 
rael it  ought  to  be  removed  by  the  thought 
that  "salvation  is  of  the  Jews,"  and  that 
Sesus  took  upon  Him  the  seed  of  Abraham. 
One  of  our  own  poets  has  told  of  hfe  mingled 
feelings  on  meeting  the  Hebrew  in  the 


Crowded  thoW,  ami  ho\\  evil  tlmu-hts  gaV« 
way,  and  from  thinking  of  .Judas  his  mind 
u  a>  turned  to  .Jesus: 

And  tliou  couMst  scorn  tlio  peerless  blood 

That  (lows  utimiiiu'led  from  the  Hood. 

Thy  scutcheon,  spotted  \vith  the  stain. 

Of  Norman  thieves  and  pirate  Danes! 

The  new  world's  foundling  in  thy  prido 

Scowl  on  the  Hebrew  at  thy  side  I 

And  lo,  the  very  scmlilance  there 

The  Lord  of  Glory  deigned  to  wear? 

So  looked  the  other  child  of  Sl.ein. 

The  maiden's  boy  of  Bethlehem! 
The  Church  which  once  forgot  all  her  Master's 
tenderness  toward  the  house  of  Israel  and  His 
dying  prayer;  forgot  Paul's  wish  that  ho  him- 
self were  accursed  if  Israel  might  be  saved; 
which  made  the  annals  of  the  Inquisition  the 
chronicles  of  hell;  which  butchered  and 
robljed  the  children  of  Jacob  everywhere  and 
drove  them  to  seek  shelter  under  th--  un- 
speakable Turk  who  was  more  merciful  than 
the  Christian,  and  which  to-dny  in  Russia  has 
not  been  ashamed  to  visit  outrage  upon  this 
fated  people;  the  church,  in  our  land  especi- 
ally, is  fitted  by  its  own  temper  and  by  its 
own  history  to  meet  the  chosen  people  of  God 
in  the  spirit  of  brotherhood. 

For  in  America,  as  Israel  himself  has  re- 
corded, "there  is  not  one  instance  of  Jews 
being  led  to  the  stake  on  the  charge  ol 
slaughtering  Christian  children  for  the  Pass- 
over; no  diverting  incidents,  like  Jews  having 
their  teeth  pulled  out  to  gratify  a  President, 
or  their  scrolls  of  the  law  burnt,  or  their 
synagogues  despoiled,  or  an  entire  congrega- 
tion being  ordered  to  dance  to  death."  Chris- 
tianity and  Judaism  can  here  nieer  in  the 
friendless  spirit  and  with  the  fullest  appivcia- 
tion  of  the  good  which  each  has  wrought,  but 
which,  I  believs,  will  be  vastly  augmented 
when  the  two  become  one.  The  Jew  in  Christ 
conquered  his  stubborn  and  ruthless  Roman 
conqueror,  Jewish  slaves  built  the  Roman 
Coliseum,  but  a  crucified  Jew  overturned  the 
Roman  paganism.  The  Aryan  races  received 
their  religion  from  the  Semite.  Our  thoughts 
of  God,  of  salvation,  of  eternitv,  have  come 
from  the  Jewish  Carpenter.  Under  the  mild 
yoke  of  the  "blessed  Jew" 

THE   CHIEF   NATIONS   BOW   TO-DAY. 

The  cross  on  which  He  died  breathing  for- 
giveness to  His  enemies  has  proved  mightier 
than  Caesar's  throne.  The  Jew  who  has  con- 
quered the  world  is  called  upon  in  tin.;  provi- 
dence of  God  to  conquer  himself.  When 
Christianity  came,  then  it  was  that  Israel  en- 
larged the  place  of  his  tent  and  stretched  forth 
the  curtains  of  his  habitation  breaking  forth 
on  the  right  hand  and  the  left,  his  seed  inher- 
iting the  gentiles.  The  world's  future  gathers 


PAST,  PRESENT,  AND  FUTURE  OF  ISRAEL. 


not  around  the  parchment  scroll  of  the  Torah, 
but  around  the  cross  wherecn  was  written 
those  words  of  stumbling  which  are  yet  to  be 
words  of  glory:  "Jesus  of  Nazareth,  the  King 
of  the  Jews." 

He  before  whom  the  Christian  world  bows 
to-day  was  called:  "A  light  to  enlighten  the 
Gentiles  and  the  glory  of  thy  people  Israel," 
What  other  glory  has  the  chosen  nation  like 
unto  this?  Wrote  the  most  famous  of  modern 
Hebrew  statesmen:  "He  is  the  fairest  flower 
and  eternal  pride  of  the  Jewish  race;  a  son  of 
the  chosen  royal  family,  and  the  chosen  peo- 
ple. Northern  Europe  worships  the  Son  of 
the  Jewish  mothei  and  gives  Him  a  place  at 
the  right  hand  of  the  Greater;  Southern  Eu- 
rope worships  besides  as  Queen  of  Heaven,  a 
Jewish  maiden.  Thus  both  in  what  he  has 
wrought  and  in  what  he  has  refused,  and  in 
what  he  has  suffered,  Israel  has  been  a  witness 
of  the  truth  of  the  word  whose  central 
light  the  Christian  sees  in  Jesus  the 
Christ.  A  Hebrew  preacher  of  the  Christian 
faith  in  Rome  writes  of  his  people:  "We  con- 
tinue to  be  God's  witnesses,  witnesses  by  our 
very  existence  and  dispersion  that  the  Bible 
is  the  inspired  Word  of  the  living  God ;  wit- 
nesses by  our  feasts  and  fasts  of  the  truthful- 
ness of  the  wonderful  events  of  our  national 
history,  of  our  dispersion  to  the  four  corners 
of  the  earth;  of  prophecy  fulfilled  and  to  be 
fulfilled  in  and  by  us;  witnesses  by  our  very 
unbelief  in  the  Lord  Jesus  that  He  is  indeed 
and  in  very  truth  the  Messiah  promised  to  our 
fathers,  the  Prince  of  Israel  and  the  Savior 
thereof. 

"JUDIASM  AND   CHRISTIANITY 

are  yet  to  become  one,  not,  I  believe,  through 
any  scheme    of    comprehensive    rationalism 


which  shall  sink  both  into  mere  societies 
of  ethical  culture,  and  by  surrenderioq;  the 
supernatural,  take  away  from  both  their 
power  as  religion,  but  through  the  acceptance 
of  the  truth  which  is  written  out  in  the  Old 
Testament  and  the  New,  that  God  has  "so 
loved  the  world"  as  to  interfere  in  its  behalf; 
that  He,  who  through  miracles  of  creative 
might  has  bridged  the  ohasm  between  the 
non-existent  and  the  existent,  has,  by  mira- 
cles of  redeeming  love  and  power,  made 
known  His  will  unto  men,  giving  authority  to 
His  word  and  conquering  grace  to  His  Gospel; 
that  He,  who  spake  in  times  past  unto  the 
fathers  by  the  Hebrew  prophets,  hath  in  later 
days  spoken  unto  us  by  His  Son,  whom  He 
hath  appointed  the  heir  to  all  things,  and  who 
shall  "reign  over  the  House  of  Jacob  for- 
ever." 

And  when  men  ask  us  why  we  cherish  this 
invincible  faith,  we  point  to  Israel,  the  ever- 
burning bush,  which  has  been  siibjected  to 
seven-fold  fires  through  ages,  and  has  not  yet 
been  consumed,  and  to  the  question,  why 
this  bush  has  not  been  burned  up?  we  give 
the  answer  which  gladdens  our  hearts  and 
fills  us  with  a  new  sense  of  the  Divine  pres- 
ence and  love, 'and  new  hope  that  all  the  earth 
shall  yet  be  redeemed,  "Because  God  is  in  it." 

When  Dr.  Barrows  had  finished  speaking 
the  Rev.  Dr.  Holmes  pronounced  the  Aaronio 
benediction: 

The  Lord  bless  thee,  and  keep  thee. 

The  Lord  make  His  face  shine  upon  thee,  and  be 
gracious  unto  thee. 

The  Lord  lift  up  His  countenance  upon  thee, 
and  give  thee  peace. 

And  the  first  day's  session  came  to  an  end. 


THB  SESSIONS    FULL    OP    THE     SAME     INTEREST 
WHICH   CHARACTERIZED  THE  FIRST. 

There  was  no  evident  •  of  any  diminution  of 
interest  in  the  conference  on  the  past, 
present,  and  future  of  Israel  at  the  afternoon 
session  Tuesday.  The  same  deeply  inter- 
ested and  attentive  audience  of  Jew  and 
Christian  thronged  into  the  hall  and  rapidly 
filled  every  seat  on  the  floor  and  in  the  gal- 
leries. 

Few  of  the  Christian  divines  who  had  at- 
tended the  first  day's  meetings  were  absent, 
and  Bishop  Fowler's  countenance  and  that  of 
Dr.  Edwards,  of  Evanston,  were  noted  among 
the  new  comers. 

Promptly  at  2  o'clock  Mr.  Blackstone  in- 
vited the  audience  to  join  in  singing  the 
hymn,  beginning: 

Let  all  the  earth  their  voices  raise, 
To  sing  the  great  Jehovah's  praise, 

And  blfss  His  holy  name: 
His  glory  let  the  heathen  know, 
His  wonders  to  the  nations  show, 
His  saving  grace  proclaim. 
Dr.  S.  I.  Curtis,  professor  of  Hebrew  in  the 
Theological  Seminary,  read  Psalm  LI II. 

The  fool  hath  said  in  his  heart,  There  is  no 
God.  Corrupt  are  they,  and  have  done  abom- 
inable iniquity;  there  is  none  that  doeth  good. 

2.  God  looked    down    from    heaven    upon   the 
children  of  men,  to  see  if  there   were  any  that  did 
unders;and,  that  did  seek  God. 

3.  Every  one  of  them  is  gone  back;  they  are  al- 
together become  filthy;  there  is  none  that  doeth 
good,  no,  not  one. 

4.  Have  the  workers    of  iniquity  no  Knowle.lge? 
Who  eat  up  my  people  as  they   eat   brea  1 :    they 
have  not  called  upon  God. 

5.  There  were  they   in  great  fear,  where  no  fear 
was:  for  God  hath  scattered  the  bones  of  him  that 
encampeth  against  thee:  thou  hast  put   them  to 
shame,  because  God  hath  despised  them. 

6.  Oh  that  the  salvation  of  Israel  were  come  out 
ofZion!    When  God  bringeth  back  the  captivity 
of  his  people,  Jacob  shall  rejoice,  and  Israel  shall 
be  glad. 

He  followed  the  reading  with  a  brief  prayer, 
invoking  God's  guidance  and  protection.  Mr. 
William  E.  Blackstone,  evidently  well  pleased 
by  the  deep  interest  .aken  in  the  conference, 
said:  "I  am  gratified  exceedingly  at  the  evi- 
dence this  great  assembly  this  afternoon  gives 


of  tin-  great  interest  attaching  to  this  confer- 
ence. It  may  be  that  it  shall  npi  •  .t  i  out  of 
this  room,  beyoinl  this  city,  and  become 
unions  the  nations  a  harl'iii-er  ..i 
of  a  <_;ooil  time  coming.  I  :lll,  r;,i,:tti,-a|  enough 
to  believe  that  Satan  will  nor  :il \vayn  control 
the  world,  but  tint  <loil  \\-ili  C-HIH- to  inaugu- 
rate the  reign  of  glory,  lovo  and  peace. 

RABB    JOSEPH  STOLZ. 

AN     i:\HAUSTIVE     AM)     !  I  ISE   BX 

THK       ].KAKM:I>      XKACHCB    <>N     "THIS      POST 
BIBLICAL  HISTORY  OF  ISRAIM  . 

At  the  end  of  his  little  speech  of  gratulation 
Mr.  Blackstono  introduced  Rabbi  Joseph 
Stolz,  of  Zion  Congregation.  He  looked 
youthful  and  slender  as  he  stood  and  looked 
out  over  his  waiting  audience,  but  his  clear 
resonant  voice,  and  the  force  and  eloquence 
of  his  able  paper  soon  effaced  all  other  im- 
pressions, and  breathles.s  attention  was  his 
greatest  meed  of  compliment.  He  said: 

"The  history  of  the  Jews  is  the  greatest 
poem  of  all  times,"  said  Herder.  Indeed,  it 
is  the  grandest  of  all  heroic  poems,  for  in  all 
history  and  in  all  literature  there  is  not  the 
record  of  another  such  people,  that  without  a 
country  of  its  own,  without  a  lan;-,ru;ig  •  <»f  its 
own,  without  any  external  bond  of  union,  not 
only  existed  for  a  thousand  years,  but  pre- 
served a  perennial  freshness  through  more 
than  twenty  centuries  of  the  most  severe 
trials  and  persecutions. 

SEARCH  FROM  POLE  TO  POLE, 

decipher  the  hieroglyphics  on  the  pyramids 
of  Egypt,  unravel  the  old  Aryan  traditions, 
read  the  classics  of  Greece  and  Borne,  scan 
the  manuscripts  stored  in  medieval  monas- 
teries, peruse  the  literature  of  every  modern 
nation,  and  nowhere  will  you  find  that  there 
is  or  ever  has  been  a  race  of  men  that  under 
equal  difficulties  and  amid  equal  temptations 
(li--,  laved  for  so  long  a  period  such  a  loyal 
devotion  to  a  cause  and  such  an  impregnable 
fidelity  to  conviction.  Nebucchaduezzar  of 
Babylon,  Antiocbus  of  Syria,  Titus  and 
Hadrian  of  Home,  Firuz  of  Persia,  Edward  L 
of  England,  Philip  Augustus  of  France,  Fer- 
dinand and  Isabella  of  Spain,  and  a  hundred 
other  monarchs  exhausted  the  resources  of 
tyranny  to  shake  their  constancy. 


PAST,  PRESENT,  AND  FUTURE  OF  ISRAEL. 


Scores  of  popes,  bishops,  priests,  and 
monks  cruelly  used  their  power  and  their  in- 
fluence to  make  them  desert  their  standard. 
But  they  stood  as  firm  as  the  Rock  of  Gibral- 
tar, and  none  of  the  storms  of  time,  none  of 
the  tempests  of  war  that  devastated  the  earth 
and  made  vast  empires  fall,  none  of  the  cy- 
clones of  prejudice  and  intolerance  that  swept 
o'er  continents  and  mowed  down  whole  nations 
— could  make  them  move  from  their  position, 
or  make  them  abandon  their  time-honored 
traditions.  It  was  but  too  true. 
"The  wild  dove  hath  her  nest,  the  fox  his  cave, 
Mankind  their  country.  Israel  but  the  grave." 

I  will  not  recall  the  incidents  in  detail.  Dr. 
Goodwin,  in  his  paper  on  "The  Attitude  of 
Nations  and  of  Christian  People  Toward  the 
Jews,"  vividly  recounted  the  shocking  bar- 
barities that  were  everywhere  inflicted  upon 
those  exiles  that  were  driven  from  their  native 
soil  and  were  made  to  roam  the  wide  world 
over,  despised,  derided,  maligned,  perse- 
cuted, hunted  down,  and  tortured. 

After  the  destruction  of  Jerusalem  in  70  A. 
D.  the  Jew  had  no  home,  and  even  when  his 
life  was  graciously  spared  him  his  C9ndition 
was  made  so  extremely  wretched  that  death 
must  often  have  been  preferable  to  life. 

Again  and  anon  was  he  made  the  victim  of 
slander  and  of  spite.  The  classic  writers  of 
Rome  speak  of  his  religion  as  a  "barbara 
auperstitio"  (Cicero  pro  Flacco  c  28),  and 
arouse  the  scorn  of  the  people  against  that 
"despectissima  pars  servientium"  and  "tae- 
terrima  gens"  (Tacit  Hist.  V.  8),  whose  doc- 
trines and  worship  they  totally  misconceive 
and  misrepresent,  (cf.  'lacit  Hist.  V.  2-8; 
Plutarch  Sympos.  iv.,  5;  Juvenal  Sat.  vi.- 
xiv.;  Pliny  Hist.  Nat.  xiii.,  4,  46.) 

Generation  after  generation  re-echoed  the 
charge  that  the  Jews  had  crucified  Jesus, 
although  long  before  that  event  their  courts 
had  been  deprived  of  all  jurisdiction  in  cases 
of  life  and  death,  and  the  New  Testament 
affirms  in  the  most  unequivocal  language  that 
it  was  a  Roman  execution  for  political  treason, 
and  not  for  religious  causes.  (Mark  xv.  16, 
and  Matthew  xxvii,  27.) 

The  Jews  were  accused  of  poisoning  the 
wells.  The  "Black  Death"  that  devastated 
the  Continent  of  Europe  in  the  fourteenth 
century  was  laid  at  their  door.  So  often  were 
they  charged  with  killing  Christian  children 
and  using  the  blood  in  celebrating  thoir  Pass- 
over festival  that  no  one  doubted  the  sub- 
stantial truth  of  this  monstrous  falsehood, 
and  in  this  rery  century,  yea,  in  the  past 
decade,  the  foul  charge  was  again  resurrected, 
and,  as  in  the  darkest  ages  "the  easter- 
tide  that  was  to  announce  the  triumph  of  a 
religion  of  lore,  became  to  the  Jews  a  season 


of  terror  and  of  mortal  agony,  and  the  Eastern 
dawn  was  often  reddened  with  the  flames  that 
rose  from  Jewish  homes." 

ON  EVERY   SIDE  THE  JEW 

was  made  to  feel  that  he  had  no  right  to  exist, 
but  lived  on  sufferance  merely.  The  very 
first  Christian  emperors,  Constantino  and 
Constantinus,  robbed  them  of  their  rights  as 
Roman  citizens,  and  council  after  council  re- 
enacted  their  decrees  promomng  Jews,  upon 
the  penalty  of  death  and  the  confiscation  of 
property,  from  intermarrying  with  Christians 
or  making  proselytes  of  them.  (v.  Oraetz, 
Oeschichte  der  Judeniv.,  c.  19.)  , 

The  Jew  was  not  exclusive — he  was  ex- 
cluded. His  presence  was  hated,  and  he  had 
no  rights  of  person,  property,  or  honor  that 
others  were  bound  to  respect.  He  was  the 
"servus  camerae,"  the  servant  of  the  imperial 
chamber,  the  property  of  the  Emperor,  who 
might  buy  him,  sell  him,  or  otherwis  dis- 
pose of  him  at  his  pleasure. 

He  was  debarred  from  all  society. 
He  was  not  allowed  to  own  ground  or  till  it. 
The  guilds  shut  him  out  from  the  various 
trades.  The  schools  and  universities  were 
closed  against  him.  Medicine  was  the  only 
profession  he  could  follow,  and  though 
Jewish  physicians  were  generally  in  great 
demand  in  the  very  Vatican  and  at  the  court  of 
the  King,  the  fiendish  report  was  circulated  that 
they  sought  the  death  of  their  Christian 
patients.  Foreign  trade  was  denied  him, 
and  uncertain  whether  the  morrow  might  not 
find  him  an  exile  from  home,  there  was  abso- 
lutely nothing  left  for  him  to  do  but  to  be- 
come a  peddler  or  a  money-lender,  though  the 
laws  of  Moses  discountenanced  the  lending  of 
money  at  interest,  and  the  authorities  of  the 
Talmud  severely  condemned  the  practice  of 
usury,  though  the  Israelites  of  Palestine  were 
nought  but  tillers  of  the  soil  and  one  of  the 
rabbis  of  old  said  that  "He  who  teacheth 
not  his  son  a  trade  trainoth  him  to  become  a 
robber." — Kid.  xxix. 

AND   TKT  DESPITE  ALL  THIS  PERSECUTION 

all  this  hatred,  all  this  humiliation,  all  this 
slander,  all  this  exclusion,  all  these  hostile 
laws,  all  these  thousand  and  one  attempts 
to  force  them  to  give  up  their  religion,  they 
remained  ever  true  and  loyal  to  tin-it-  convic- 
tions. That  is  the  miracle  of  all  miracles. 
When  Greece  lost  her  independence,  the 
Greeks  ceased  to  exist  as  a  nation.  When 
Babylon,  Assvria,  Tyre,  lost  their  indepen- 
dence the  Babylonians,  Assyrians,  Tyrians, 
gave  up  thrir  individuality,  but  when  Pales- 
tine was  captured  and  Jerusalem  wan  in  ruins 
and  the  temple  lay  in  ashes — the  national 
consciousness  of  the  Jews  received  but  a 
passing  shock  and  though  scattered  far  and 


PAST,  PRESEN  i,  AND   IT  I  i 


wide    in   every   country  ami  dim.'  they  stub 
bornly  persisted  in  being   conscious  \\itn 
^ot   to    their    rejection    by  God,  an  Christians 
•would  havu  it,  but    to   the    immortality  and  to 
the     final      triumph    of      tbe     truths       whose 
standard-bearers  they  were.     In  spite  of 
dreadful  threats  that    always    hung  over  their 
heads  like  Damocles'  sword    they    stubbornly 
repudiated     heathenism     and     stoutly       main- 
tained that  triuitariasism  was   but  an  aborra- 
tion  of  the  mind. 

In  all  their  affliction  they  were  ever  con- 
scious that  they  were  tbe  Mosianic  people 
destined  to  suffer  in  order  to  bring  about  the 
eternal  happiness  of  the  human  race.  And 
during  all  their  wandering  the,  conceived 
themselves  chosen,  not  for  their  own  sake, 
but  for  the  world's  sake,  to  spread  among  all 
men  a  knowledge  of  the  true  God,  until  in  the 
millenial  age  all  nations  will  gather  round  the 
holy  mount  and  declare  that  out  of  Zion  came 
forth  the  true  doctrine  and  out  of  Jerusalem 
the  word  of  the  Eternal. 

THIS  IS   THE   KEY 

to  the  post-biblical  history  of  the  Jews.  It  is 
not  a  history  of  war  and  of  conquest.  It  is 
not  a  history  of  the  establishment  of  an  em- 
pire or  the  succession  of  dynasties.  Nor  are 
its  pages  filled  with  accounts  of  rebellious, 
and  revolutions.  Nor  is  it  concerned  with  the 
destinies  of  political  parties.  Barring  the  two 
centuries  from  the  rise  of  the  Asmoneans  to 
the  fail  of  Jerusalem,  it  is  purely  and  simply 
a  history  of  the  religious  unfolding  of  a  people 
in  various  centuries  and  in  different  parts  of 
the  world;  it  is  an  account  of  the  fostering  of 
religious  knowledge  and  religious  institutions 
that  were  dearer  to  them  than  a  fatherland, 
barer  than  national  pride,  dearer  than  mili- 
•ary  prowess,  dearer  than  political  fame.  They 
are  the  ''People  of  the  Book"  and  not  the 
•'People  of  the  Sword,"  and  in  their  pantheon 
of  great  men  we  have,  therefore,  not  to  look 
for  kings  and  generals  and  statesmen  and 
inventors,  we  have  to  look  for  teachers  and 
for  writers. 

Their  institutions  are  not  national  banks, 
postoffices,  and  standing  armies;  they  are 
schools  and  synagogues.  And  their  monu- 
ments are  books  and  not  bridges,  castles,  or 
monoliths. 

Bearing  this  well  in  mind,  let  me  recall  to 
you  that  the  keynote  of  the  last  twentv-four 
centuries  of  Jewish  history  was  sounded  by 
Ezra,  the  scribe,  and  his  immediate  succes- 
sors, the  Sopherim  (scribes),  who  acted  upon 
tie  theory  that  the  revelation  of  God  to  man 
is  fully  embodied  in  the  Old  Testament,  par- 
ticularly the  books  of  the  Pentateuch,  the 
Thora,  and  who  gave  birth  to  the  idea  that 
the  unravelling,  the  expounding,  and  the  de- 


veloping   ami    t.  was  the 

highest  rirtfl  .nh-.m     the   meaning  of 

tin-  la\s    t>6O*m«  the  highest    obligation    ,,|    tlio 
pious,  and  igm>ram-e  \\as  m>t    onlv  branded  a8 
race,  but  a 

SCHOOLS  D 

in  every  town  and     eoiintry    district*  ami    they 
-.i''  d  in    i  impress  the 

truth  that  study    and    research    is  a  means  of 
worshipping   <;,,d.       Al.out    the  \,  -m  il  ',    \.  K, 
education  was    made    oompul-oi  \   lor  all    chil- 
dren ahove  • 
tins  in  history,  and  it  was  forbnld«-n  a 

made    for    the,     instruetion     of     \ouih.        1  ho 
teachers,    called    rabbis  —  '  -were 

men    distinguished    for    their  knowledge  and 

the       Maillele.s.-lieSS      of       their     Clial;;.'!,    |.         |\,r 

their  services  they  received  no  remuneration, 

because  "the  law  should  not  be   mad--  a  spade 

to  dig  with,"  and   they  supported  them 

by  following  trades,  having  been  sho. -makers, 

tanners    (Jose    b.     Chal<ift<t),     needle-makers 

(Joshua  b.  (Jtm/nniye),  coopers  )J<-/t utlab  llai), 

etc.     They  did  not,  like  the  Catholic]. 

the   Protestant  pastor,    take  upon  themselves 

the  saving  of  souis,  they  simply  instructed  and 

regulated  the  practice  of  religion. 

They  formed  no  general  synods  or  councils 
that  formulated  creeds  for  the  people, 
formed  no  graded  hierarchy  that  culminated 
in  one  head  who  regulated  the  thinking  and 
acting  of  the  masses.  '  Tbey  simply  banded 
themselves  into  schools  for  i:n:rammeled 
debate  and  deliberation.  They  made  their 
own  rules  of  Scriptural  interpretation.  There 
was  perfect  freedom  of  thought  and  dis- 
cussion, and  without  apparently  leaving  the 
domain  of  the  Pentateuch  they  actually  de- 
veloped many  new  laws,  customs,  ceremonies, 
and  institutions. 

This  was  one  of  the  points  upon  which 
Sadduces  and  Pharisees,  which  were  origin- 
ally political  parties,  were  of  divided  opinion. 
The  Sadduces  were  the  conservatives  that  op- 
posed any  innovation  that  was  not  clearly 
based  upon  Scriptural  language.  The  Phar- 
isees were  the  party  of  progress  that  favored 
all  such  new  laws  and  institutions  as  were  de- 
manded by  the  changed  conditions  and  the 
new  exigencies  of  the  age. 

THE    SADDUCEES   wfco   WEBB 

principally  the  families  of  the  priests  and 
rulers  w«-re  the  aristocrats,  and  the  Phari- 
sees, whose  ranks  were  recruited  from  the 
aasses,  were  the  democrats.  These  protested 
against  the  exclusive  privileges  of  the  priest- 
hood and  maintained  that  the  whole  people 
was  a  priestly  people.  Prayer  in  the  Synagogue 
they  made  as  sacred  as  sacrifice  in  the  Temple. 
Laws  of  Levitical  cleanliness  that  were  in- 


PAST,  PRESENT,  AND  FUTURE  OF  ISRAEL. 


tended  o"nly  for  the  priests  they  applied  to  the 
TnrhoJe  people,  and  ceremonies  that  were  in- 
tended only  for  the  Temple  tney  modified  for 
the  household,  so  that  every  house  might  be- 
come a  Temple,  every  table  an  altar,  every 
man  a  priest,  every  land  a  holy  land.  It  is 
true  they  instituted  many  minute  observ- 
.ances,  but  they  did  it  in  order  to  accomplish 
what  Luther  attempted  many  centuries  later, 
to  break  up  the  priestly  hierarchy.  Theirs 
•was  a  grand  struggle,  the  struggle  against 
class  distinction,  the  struggle  against  priestly 
assumption,  the  struggle  against  a  cold  formal 
ceremonialism.  To  the  Pharisean  party  be- 
longed the  choicest  spirits  of  the  people,  the 
kernel  of  the  nation,  such  men  as  Hillel,  and 
they  were  by  no  means  "the  hypocrites," 
"the  serpents,"  "the  generation  of  vipers 
that  can  not  escape  the  damnation  of  hell," 
''the  men  upon  whose  heads  have  fallen  the 
sins  for  all  the  innocent  blood  since  the 
time  of  Cain,"  that  the  twenty-third  chapter 
of  Matthew  would  have  them  be. 

Of  course  hypocrites,  deceivers,  formalists, 
and  pious  frauds  lived  then;  do  they  not  still 
exist  in  every  community?  Do  we  not  read 

•  •very  week    of    Sunday-school    teachers   and 
preachers  that  get  some  of  the    highest  offices 
in  the  land  by  means  of  bribery,  that    repudi- 
ate their  debts,   that    abscond    as  cashiers   to 
Canada,  that   slander,    defame,    and  lie,  that 
commit  adultery,  suicide,  and    murder?     Un- 
doubtedly there  existed    Pharisees    that  were 
hypocrites,    and  especially    those    that  allied 
themselves  with  the  ignorant,    insincere,  ava- 
ricious, cringing  priests    of    the  Temple,  ap- 
pointed by  the  Roman  procurators. 

AGAINST  THEM  JESUS  HABANOUED. 

Against  them  the  Talmud,  too,  utters  most 
bitter  denunciations.  But  they  were  the  few 
and  not  the  whole  nine-tenths  of  the  nation, 
that  the  New  Testament  might  lead  us  to  in- 
fer. Why,  Jesus  himself  was  naught  but  a 
Pharisee.  Like  the  Pharisees,  he  believed 

•  only  in  the  one  God,    and    prayed  only  to  the 
"Abinu  Shebaahomayim,"  "our  Father   which 
art  in  heaven,"  having    known    nothing  of    a 
trinity,  speaking  of    himself    always    as    the 
Son       of       Man,        and       never       as      the 
Sou        of        God,         in         the        Paulinian 

-o  of  that  phrase.  When  he  said 
hat  the  two  highest  commandments  were  to 
love  God  and  to  love  man,  ho  used  almost  the 
v.Ty  words  of  the  Pharisees.  Hillel,  who 
uved  more  than  a  generation  before  Jesus, 
said  to  tne  heathen,  asking  him  to  give  the 
-whole  law  while  he  was  standing  on  one  foot: 
"What  is  hateful  to  thee  thou  shalt  not  do  to 
thy  neighbor;  that  is  the  whole  law,  and  all 
else  is  commentary." 
And  Rabbi  Akiba  said  that  "lore  thy  neigh- 


bor as  thyself"  is  the  principle  law  of  the 
Thora.  Like  the  Pharisees,  who  taught: 
"Count  thyselves  among  the  oppressed  and 
not  the  oppressors,  listen  to  abuse  and  an- 
swer it  not,  do  everything  out  of  love  to  God, 
and  be  pleased  with  your  pains,'  Jesus 
taught  humility  and  submission.  In  almost 
the  exact  words  of  the  Pharisees  he  taught 
special  providence  and  that  resurrection  of 
the  dead  is  taught  in  the  law.  Like 
them  he  believed  in  future  reward  and 
punishment,  in  revelation,  in  the  divinity 
of  the  law  and  the  prophets,  and  in  the  supe- 
riority of  the  humanitarian  over  the  ritual 
laws.  Like  the  disciples  of  Hillel  he  ate  with 
unclean  sinners,  and,  like  the  Pharisees  who 
said:  "Preferable  to  all  sacrifices  is  right- 
eousness and  charity,"  he  looked  upon  the 
sacrificial  culte  as  unnecessary.  But  never- 
theless, he  and  all  of  his  disciples,  Paul  in- 
cluded, kept  the  Saturday  Sabbath  and  not 
Sunday.  He  observed  Passover  and  the  fast- 
days,  and  he  wore  fringes  on  his  garments. 
Although,  like  the  Essences,  he  lauded  pov- 
erty and  favored  communism,  he  abandoned 
John  the  Baptist's  asceticism,  and  lived, 
loved,  ate,  and  drank  like  other  men. 

HE   SPOKE  THE  PEOPLE'S  LANGUAGE, 

New  Hebrew,  and  in  precisely  the  style  of  the 
Midrash,  he  illustrated  his  sayings  by  para- 
bles, and  verified  his  statements  by  quota- 
tions from  the  Old  Testament.  Students  of 
Hebrew  literature  have  found  in  the  Bible, 
Apocrypha  and  Rabbinical  literature  parallel 
passages  for  every  important  dictum  of 
Jesus,  from  the  universal  fatherhood  of  God 
and  the  brotherhood  of  man  down  to  the 
simplest  admonition.  I  will  quote  but  a  few 
of  the  Pharisean  sayings  of  the  Talmud  that 
at  once  suggest  their  parallels  in  the  New 
Testament. 

"Alms  giving  will  be  rewarded  only  with 
regard  to  the  kindness  of  feeling  with  which 
it  is  practiced." 

"Whenever  ye  pray,  follow  the  example  of 
pious  Hannah,  of  whom  it  is  said,  she  spake 
in  her  hoar t  only;  her  lips  moved,  but  her 
voice  was  not  heard." 

"Neither  sackcloth  nor  fasting,  only  repent- 
ance and  good  deeds  are  acceptable  before 
God." 

"Jmlge  every  man  from  a  favorable  point  of 
view." 

"Be  meek  toward  every  man." 

"He  who  forgives  his  friend  the  injuries 
done  by  him  will  receive  forgiveness  for  his 
trespasses  at  the  hand  of  God." 

"It  is  God-pleasing  to  love  and  help  an 
enemy." 

"The  world  was  from  the   very  beginning 


PAST,  PRESENT,  AND  in  I  B  \u,. 


37 


created  only  for  the  sake  of  benevolence,  as 
it  is  said,  J  d.-siiv  mercy  and  not  sacrifice." 

"The  world  Htand.s  upon  three,  things— the 
law,  divine  Berries,  ;uui  benevolence." 

' 'Be  servants  tl  •  in-ir  inaHti.T  with- 

out the  thought  of  reward,  and  lot  tins  fear  of 
God  l>e  upon  you." 

"Let  thy  house  be  wide  open  to  receive  the 
poor." 

"Upon  three  things  doth  the  world  stand — 
upon  truth,  upon  justice,  and  upon  p  'ace." 

"sl'KAK  LITTLE  AXD   DO   MUCH." 

"Whenever  your  lives  are  in  danger  you 
are  relieved  from  the  performance  of  cere- 
monies." 

"The  Sabbath  was  given  for  you,  and  not 
you  for  the  Sabbath." 

"Love  peace,  pursue  peace,  love  your  fel- 
low men  and  bring  them  near  to  the  law." 

"The  pious  of  all  nations  of  the  world  will 
inherit  eternal  bliss." 

^ayingH  like  these,  which  might  be  enu- 
merated by  the  hour,  certainly  indicate  that 
the  Pharisean  system  was  by  no  means  mere 
ceremonialism. 

With  the  fall  of  Jerusalem  the  Sadducees 
went  under.  As  a  class  or  sect  no  trace  is 
left  of  them  after  the  destruction  of  the  Tem- 
ple. The  Essences  also  went  under  in  the 
catastrophe  or  were  amalgamated  with  the 
Pharisees,  who  alone  survived  that  shock, 
and  appreciated  and  were  prepared  for  the 
emergency.  To  a  disciple  who  burst  out  in 
tears  when  he  heard  the  sad  news  of  the  de- 
struction of  the  Temple  and  said  "Alas! 
destroyed  is  the  place  where  Israel's  sins 
were  forgiven,"  Rabbi  Joshua  ben  Chananyah 
replied:  "Grieve  not,  my  son,  we  have  an- 
other means  of  atonement  that  is  of  equal 
importance,  charity  and  benevolence." 

Rabbi  Meir  grasped  the  true  import  of  that 
sad  event,  when  he  said:  "The  Temple  was 
destroyed  and  Israel  was  dispersed  among  the 
nat'ons,  not  as  a  punishment,  but  in  order  to 
make  converts  for  the  religions  and  the  laws 
of  God."  And  Rabbi  Jochanon  ben  Saccai  at 
once  went  to  work  and  gathered  the  scattered 
members  of  the  Sanhedrim  and  organized  them 
into  a  new  school  at  Jamuia,  making  that  city 
the  new  Jerusalem.  The  priesthood  was  dis- 
banded. The  sacrificial  fires  were  extin- 
guished. Judea  was  captured,  but  the  Ju- 
dean  mind  was  free  and  active  and  at  once 
adapted  itself  to  the  new  conditions. 

UNDER  THE   GREATEST  DIFFICULTIES, 

and  despite  the  rigorous  enforcement  of 
Hadrian's  decree,  tha*  whoever  studies  the 
law  shall  be  put  to  deatn,  a  decree  that  made 
martyrs  of  ten  of  the  greatest  scnolars  of 
Israel,  the  school  was  perpetuated.  For  many 
centuries  the  deliberations  were  preserved  by 


tradition,  I, in  wh.-n  on  account  of  recurring 
itions  it  wan  fr.nvd  that  they  would  bo 
'1  to  oblivion,  they  w  tod  and 

written       down     in     the       .M  -'-phta, 

Medii!-  ^ifri,  and  in  tho 

Mini     and  the     two    T:i  1  in  ud-<  of  Jerusa- 
lem ail  1      ll:ih\  Ion,   the     prilieipul   , 

printed  folio 

pages,  styled    "Talmud    Ha  Mi," 
which    are    treasured    up  th      doctrines,  de- 
niaMins.  teachings,  opinions,   beliefs, 
Hup  rsiitioiiH  of  tho  people  and  tho  more  than 
r>i>(>    rabbis    that    lived    butw-  :.  G.  and 

r>u>  A.  i>. 

In  tin;  short  space  of  time  allotted  me  I 
can  not  even  attempt,  to  give  you  tho  barest 
idea  of  that  unique  literary  work.  I  will  but 
quote  the  words  of  Professor  Delitzsch: 

"Suppose  you  have  about  10,000  legal  definitions 
all  relating  to  Jewish  life,  and  classified  under 
different  heads,  and  add  to  these  10.000  definitions 
about  600  doctors  and  lawyers  belonging  mostly 
>  Ionia,  who  make  these  defini- 
tions, one  af:er  the  other,  the  subject  of  exam- 
ination and  debate,  and  who,  with  hair-splitting 
acuteness  exhaust  not  only  every  possible  sense 
the  words  will  bear,  but  every  possible  practical 
occurrence  arising  out  of  them.  Suppose  that 
these  fine-spun  threads  of  these  legal  d<. 
tions  frequently  lose  themselves  in  di.^r. 
and  that,  when  one  has  waded  through  a  long 
tract  of  this  sandy  desert,  one  lights,  here  and 
there,  on  some  green  oasis  consisting  of  stories 
and  sayings  of  universal  int'-rest.  This  done, 
you  will  have  some  toleraWe  idea  of  this  enor- 
mous and,  in  its  way,  unique  code  of  laws,  in 
comparison  with  which,  in  point  of  comprehen- 
siveness, the  law  bo  ks  of  all  i  th  T  nations  are 
but  liliiputian;  and,  when  compared  with  the 
hum  of  its  kaleidoscopic  Babel,  they  resemble, 
indeed,  calm  and  studious  retreat."  ("Juedisc?l88 
Hii/n/irerkerlebeii  zur  ZeitJesu.") 

But  whatever  the  defects  of  this  book  may 
be,  the  one  good  influence  it  had,  it  kept 
alive  the  intellectual  activity  of  the  people, 
even  in  the  darkest  period  of  the  middle  age 
and  in  the  seasons  of  the  most  dismal  oppres- 
sion. It  was  a  fountain  of  thought,  the  mother 
of  thousands  of  books  in  which  the  Rabbis 
discussed  with  hair-splitting  sagacity  every 
phase  of  jurisprudence  with  the  exception  of 
international  law.  It  whetted  the  intel- 
lectual powers.  It  made  keen  the 
mind.  It  furnished  food  for  reflection.  It 
stimulated  thought.  It  awakened  a  love  for 
learning.  It  made  a  literary  people — and 
while  the  nations  of  Europe  were  steeped  in 
ignorance  and  superstition  tho  Jew  zealously 
devoted  himself  to  intellectual  pursuits,  to 
medicine,  mathematics,  astronomy,  physics, 
philosophy  and  dialectics. 

He  knew  no  conflict  between  religion  and 
science.  For  his  investigations  he  condemned 
no  one  to  prison  or  to  the  stake.  As  did  the 


PAST,  PRESENT,  AND  FUTURE  OF  ISRAEL. 


Christian  monks  of  Alexandria,  the  Jew  would 
never  have  ventured  to  order  whole  libraries 
to  be  burned.  Truth,  he  Raid,  was  the  seal  of 
God,  and  whoever  had  truth  to  offer 
from  him  he  was  ready  to  receive  it.  Often- 
times does  the  Talmud  mention  the  names 
of  the  heathens  at  whose  feet  the  Rabbi  sat 
for  the  purpose  of  gaining  secular  knowledge, 
and  it  is  well  known  with  what  zeal  the  Jews 
rivaled  the  Moors  in  resurrecting  Aristotle, 
Hippocrates,  Ptolemy,  Euclid,  and  Galen 
from  their  graves.  The  Emperor  Justinian 
had  driven  the  last  remnants  of  Greek 
ph  losophy  and  science  out  of  Europe. 
Secular  knowledge  was  spurned.  Philoso- 
phical research  was  prohibited.  Physical 
science  was  held  in  avowed  contempt.  Valu- 
able manuscripts  were  destroyed  by  the 
hundreds  and  thousands.  In  Germany, 
France  and  Northern  Spain  scarcely  one 
priest  out  of  a  thousand  could  write  his  name. 

IN  ENGLAND,    KING  ALFBED 

informs  us  that  he  cannot  recollect  a  single 
priest  south  of  the  Thames  who  could  trans- 
late the  ordinary  Latin  prayer — everywhere 
stupendous  ignorance.  The  masses  were  in- 
tensely ignorant.  The  nobility  despised  book- 
learning  as  disgraceful  to  the  sword.  Kings 
repudiated  it  as  unworthy  of  the  crown, 
Philippe  le  Bel,  King  of  France,  having  to 
sign  his  name  with  the  sign  of  a  cross  as  late 
as  the  thirteenth  century.  The  gros&est 
superstitions  prevailed.  Crucifixes  shed 
tears  of  blood.  Images  performed  miracles. 
Witches  and  demons  appeared  on  every 
cross-road.  Then,  says  Lecky  in  his 
"Rationalism  in  Europe"  (vol.  IL,  p.  271), 
"'While  those  around  them  were  grovelling  in 
die  darkness  of  besotted  ignorance;  while 
juggling  miracles  and  lying  relios  were  the 
themes  on  which  almost  all  Europe  was  ex- 
patiating; while  the  intellect  of  Christendom, 
enthralled  by  countless  superstitions,  had 
sunk  into  a  deadly  torpor  in  which  all  love  of 
inquiry  and  all  search  for  truth  was  aban- 
doned, the  Jews  were  still  pursuing  the  path 
of  knowledge,  amassing  learning  and  stimu- 
lating progress  with  the  same  unflinching 
constancy  that  they  manifested  in  their  faith. 
They  were  the  most  skillful  physicians,  the 
ablest  financiers,  and  among  the  most  pro- 
found philosophers,  while  they  were  only 
second  to  the  Moors  in  the  cultivation  of 
natural  seience." 

Yes,  the  Jews  were  the  mediators  of 
knowledge  to  the  world.  Whithersoever  they 
went  they  carried  with  them  their  Bible. 
They  took  it  to  Alexandria,  where  Philo  says 
a  million  Jews  resided,  and  there  they  wedded 
Greek  philosophy  and  Semitic  lore,  from 
which  union  sprang  every  philosophical  and 


religious  system  that  has  risen  ever  sinoe. 
They  took  it  to  Rome  and  Asia  Minor,  where 
already  before  Caesar's  time  the  Jewish  popu- 
lation was  so  large  that  it  was  dangerous  for 
a  governor  to  offend  the  Jews  in  his  province 
(Wellhansen,  page  543,  note),  and  from  the 
New  Testament  we  learn  how  the  apostles  at- 
tached themselves  there  to  those  heathens  that 
from  contact  with  the  Jews  had  gained  an  in 
timate  acquaintance 

WITH  THE  OLD  TESTAMENT. 

Thev  took  it  to  Arabia,  where  a  whole  tribe 
was  converted  to  Judaism,  where  they  had 
become  the  teachers  of  Mohammed,  and  where 
they  had  furnished  to  the  Bedouin  caravans 
the  soil  in  which  the  Koran's  seed  sprouted. 
They  took  it  with  them  to  Spain,  where  it 
added  luster  to  the  high  civilization  of  the 
Moors.  They  took  it  with  them  to  Italy,  and 
there  effecting  a  revival  of  the  Biblical 
studies  that  since  the  days  of  Jerome  had 
been  almost  entirely  neglected  in  the  church 
for  scholastic  theology,  it  is  a  well-known  his- 
torical fact  that  they  inspired  the  thought  and 
the  activity  of  Reuchlin  and  the  other  human- 
ists who  were  the  precursors  of  the  great 
protestant  reformation  of  Germany. 

But  also  in  the  world  of  science  the  Jews 
were  mediators.  The  philosophy  and  science  of 
Greece  and  Rome  they  translated  from  Syrian 
into  Arabic ;  from  Arabic  into  Hebrew,  and 
finally  from  Hebrew  into  Latin  for  the  benefit 
of  Christian  scholars.  They  were  the  chief 
interpreters  to  Western  Europe  of  Arabian 
learning.  They  were  the  best  physicians,  and 
king  and  pope  employed  them.  They  invented 
scientific  instruments.  They  drew  astronomi- 
cal and  geographical  maps  for  the  later  use  of 
Columbus  and  Kepler.  They  promoted  the 
study  of  mathematics.  They  taught  in  the 
colleges  of  Cordova.  Toledo,  Seville,  Grenada, 
Paris,  and  Oxford.  Thomas  Aquinas  bor- 
rowed much  from  Maimonides,  and  Dr.  Munk 
made  the  happy  discovery  that  the  renowned 
philosophical  treatise,  "Fons  Vitae,"  so  fre- 
quently discussed  in  medieval  literature,  and 
for  a  long  time  attributed  to  a  Moslem,  was 
simply  a  translation  of  the  M'Kor  Hayim  of 
the  gifted  Solomon  Ibn  Gabitol. 

For  some  centuries  the  Jews  stood  as  the 
literary  mediators  between  the  Moslem  and 
the  Christian.  Without  the  Jews  the  benefit 
of  Mohammedan  culture  would  never  have 
come  within  the  reach  of  Christians,  and  the 
wildest  imagination  can  not  dream  the  thou- 
sandth part  of 

WHAT  THAT  IMPLIES. 

I  dare  not  weary  you  still  longer  by  further 
pursuing  thia  subject  that  is  as  vast  as  the 
eiupii VH  over  which  the  Jew  is  scattered,  and 
I  must  corno  to  an  abrupt  stop. 


.   PRESENT,  AM>  M   I  i  i;i  \i  i  .  30 

illv.      In  i  :    thoso 


The  wandering  Jew  is  not  yet  dead,  \ 
is  more  alive  to-day  than  ho  over  was.     In  the 
year  70,  the  Roman  Emperor  had    tho    word* 
"Judaea    Capta"    impressed    upon   hi- 
and  when  he  saw  those  captive  Jews   pass  In- 
fore  him  in  the  triumphal  inarch,  little  did  ho 
dream  that  they  would  lonx'  ontliv,-  his    colos- 
sal  empire,  little  did  he  think  that    18  " 
later  they  would   still   pr.nlu.-e   the   Moudels- 
sohns  to  write  for  tolerance,  tho   Homes  and 
Bornes  to  sound  tho   trumpet    of    liberty,  the 
LaSalles  and  Mai-x.-s  to  promote  socialism,  tho 
Halevys    and    Meyerbeers    t  >    conipo> 
charming straiuslof  melody,  the  Mnnkai-sysand 
Israels  to  paint  on  canvas  their  exalted  fancies, 
and  the  Laskers  and  Cremieuxs  to  make  their 
voices  ring  in    Parliamentary    halls.    Judea 
may  be  captured,  but  not  the  Judean  mind. 

Well  nigh  two  thousand  years  hath  Israel 
Suffered  the  scorn  of  man  for  love  of  God ; 
Endured  the  outlaw's  ban,  the  yoke,  the  rod, 
With  perfect  patience.    Empires  rose  and  fell, 
Around  him.    Nebo  was  adored  and  Bel; 
Edom  was  drunk  with  victory,  and  trod 
On  his  high  places  while  the  sacred  sod 
Was  desecrated  by  the  infidel. 
His   faith    proved    steadfast,  without  breach   or 

flaw. 

But  now  the  last  renouncement  is  required. 
His  truth  prevails,  his  God  is  God,  his  Law 
Is  found  the  wisdom  most  to  be  desired. 

Eabbi  Stolz's  effort  was  heartily  applauded. 
Then  the  audience  joined  in  singing  the  hymn: 

Walk  in  the  light,  so  shalt  thou  know 

That  fellowship  of  love, 
His  spirit  on.y  can  bestow 

Who  reigns  in  light  above. 

Walk  in  the  light,  and  thou  shalt  find 

Thy  heart  made  truly  His. 
Who  dwells  in  cloudless  light  enshrined, 

In  Whom  no  darkness  is. 

Walk  in  the  light,  and  thou  shalt  own 

Thy  darkness  passed  away. 
Because  that  light  has  on  thee  shone 

In  which  is  perfect  day. 

THE  REV.  J.  M.  CALDWELL,  D.  D. 
"JERUSALEM  AND  PALESTINE  AS  THEY  ABB  TO- 
DAY AND  THE  RESTORATION  OP  ISRAEL"  THE 
SUBJECT  OF  His  DISCOURSE. 
Mr.   Caldwell  being  briefly  introduced   by 
Mr.  Blaekstone,  spoke  on  his   interesting  sub- 
ject as  follows:    A  large  map  of  Palestine  and 
plans  of  ancient  and    modern    Jerusalem  dis- 
played on  the  platform    permitted    the    audi- 
ence to  follow  him    in    his   wanderings  in  the 
Holy  Laud. 

Among  the  requests  that  reached  me  while 
I  was  tarrying  in  Jerusalem  last  spring  was 
this:  That  I  should  tell  upon  my  return  what 
was  the  strongest  evidence  of  the  inspiration 
of  the  Bible  to  be  observed  now.  Another 
was  that  I  should  tell  what  impressed  me 


hi  I  should   nnh.  m-<\vor,   tho 

nnmen;u*  evidm  -,•*  of  tin;  t'nltilliiMnt  of 
proph,  power- 

fully aii'l  also  (1  MII  .'ion  Of 

tin-  Holy  S,-np:iir.  :>hosies 

I  a  I'con  fulfilled,    hir  .   being 

fullilh-d,  in  iy  1)  •  observed  on    ovory    h  ; 

ilfiii  and  i 

When  I  \v.-ir  :ii>ro:i-l  it  was  not  with  the 
hope  of  H  -fin  „•  in  >n-  proof  of  t'i  •  -Mipornatural 
in  the  Word  of  i  jod,  ini1  a  I  might 

hotter  unfold  and   illustrate    M      tnrh    I    al- 
insults,    howv.-r,    have,     I 
trust,  been  socu 

MY  LOGIC  18  THIS: 

Only  God  knows  tho  future  so  as  to  d  scribe 
it  clearly  and  accurately.  If,  therefore, 
any  man  or  book  has  minutely  de- 
scribed any  incidents  an  1  condi- 
tions centuries  before  they  existed,  and 
as  no  human  wisdom  or  experience  could  have 
suggested,  then  that  man  or  author  must  have 
been  inspired.  Because  Jerusalem  and  Pales- 
tine, as  they  are  to-day,  wore  Hpu«-ilicnlly  de- 
scribed many  centuries  ago  in  the  Bible,  I  am 
happy  to  tell  you  of  what  appears  to  tho  tour- 
ist now. 

1.  The    prophets    Jeremiah    (xxvi.   18)  and 
Micah  (iii,  12),  both  make  use  of  the   • 

sion,  '-Zion  shall  be  plowed  like  a  field." 
Mount  Zion  WUH  the  origina^  site  of  the  city, 
but  later  the  city  extended  north  and  occu- 
pied Mountains  Ba/.etha,  Akra,  and  Moriah. 
But  in  the  time  the  prophets  wrote  those 
words,  it  is  believed  that  the  walls  enclosed 
all  of  Mt.  Zion,  and  that  here  were  the  finest 
residences  and  business  houses  of  the  city. 
Now  about  three-fifths  of  Zion  are  outside 
the  walls,  which  enclose  but  210  acres  in  all. 
The  city  is  very  compactly  built  except  on 
Zion,  but  the  southern  part  of  Mt.  Zion  within 
the  walla  between  the  Dung  gate  on  the  south- 
east and  David's  gate  on  the  southwest,  is 
not  built  upon,  and  has  been  cultivated  as 
a  garden  as  has  all  Mount  Zion  outside  the 
walls  except  that  used  as  a  cemetery.  More 
than  half  of  Mount  Zion  is  to-day  "ploughed 
as  a  field."  When  the  prophets  wrote  these 
words  this  was  apparently  as  improbable  as 
that  the  business  center  of  Chicago  shall  be 
ploughed  during  tho  next  century. 

2.  Another  prophetic   expression    found    in 
Psalms    Ixxix,   1,    is  "Jerusalem  shall  become 
heaps."    To  one  who  carefully  observes    the 
mode  of  constructing  houses  there  it  will  not 
at  once  appear  that  this  expression  would  best 
indicate  the  condition  of    this   city    after    the 
destruction    which    history   tells  us  has  oome 
once  and  again  to  Jerusalem.     Where  still  re- 
main   the    former    ruins   this  describes  their 


PAST,  PRESENT,  AND  FUTURE  OF  ISRAEL. 


character.  The  houses  have  their  two  outer 
walls  of  stone,  one  facing  without,  and  the 
other  instead  of  plastering  facing  within. 
The  floor  is  the  earth  cemented  or  paved. 
The  ceiling  is  arched,  and  then  the  space 
above  filled  in  so  as  to  make  a  level  space  for 
the  floor  of  the  rooms  of  the 
second  story.  The  ceiling  is  again 
arched,  and  filled  in  and  ce- 
mented or  rolled  hard  to  make  a 
roof.  Henco  fire  will  not  consume  such 
houses,  and  when  destroyed  they  become 
heaps.  To-day  a  part  of  Jerusalem  is  in 
heaps,  and  after  the  destruction  by  Titus,  that 
expression  indicated  undoubtedly 

THE   CONDITION   OF   THE    CITY. 

3.  "We  are  become  a  reproach  to  our 
neighbors,  a  scorn  and  derision  to  them  that 
ale  rcund  about  us,"  says  the  Psalmist  in  the 
sad,  prophetic  Seventy-ninth  Psalm,  and  tliis 
is  in  perfect  harmony  with  the  prophetic 
utterances  of  Moses  and  Jeremiah.  For  in- 
stance, "And  thou  shalt  become  an  astonish- 
ment, a  proverb,  and  a  by-word  among  all 
Cations  whither  the  Lord  shall  lead  thee." 
(Deut.  xxviii,  37.)  That  the  Israelites  have 
been  strangers  led  among  all  nations  and  in 
all  lands,  is  too  well  known  to  need  assertion. 
In  every  nation  they  are  found,  preserving 
their  nationality  and  characteristics  among  all 
people.  None  have  been  subjected  to  so  much 
and  such  ill  deserved  scorn. 

Notwithstanding  the  fact  that  they  can 
boast  of  a  pride  of  ancestry  known  to 
no  other  people,  tracing  their  lineage  back 
without  interruption  4,000  years,  that  their 
national  history  is  the  most  interesting  of  that 
of  any  people;  that  not  only  in  the  past  had 
they  the  most  eminent  soldiers,  statesmen, 
and  prophets,  but  in  modern  times,  in  spite  of 
the  greatest  obstacles  have  they  given 
scholars,  statesmen,  philanthropists,  and  the 
ablest  financiers  the  world  has  ever  known. 
Notwithstanding  all  these  facts,  they  have 
1aeen  subjected  to  the  severest  persecutions, 
and  have  been  a  proverb  and  by-word  among 
all  nations.  Hardly  ever  found  in  riots,  poor- 
houses,  or  prisons;  law-abiding,  orderly,  in- 
dustrious, and  loyal;  yet  they  are  suspected, 
Hland'-red  and  abused  by  those  in  every 
respect  their  inferior.  One  of  the  darkest 
pages  in  the  history  of  Christendom  has  re- 
corded the  un-Christian  treatment  accorded 
Jews  by  nominal  Christians. 

THE  VERY  YEAB  AMERICA 

was  discovered,  the  sovereigns,  through 
whose  liberality  Columbus  was 

able          to  execute  his         purpose, 

instituted  the  most  terrible  system  of  persecu- 
tion against  the  people  who  contributed  most 
to  the  pecuniary  prosperity  of  Spain.  But  in 


Jerusalem  to-day  is  one  pained  by  the  con- 
stant evidence  that  this  people  are  unjustly  a 
reproach  to  their  neighbors.  Our  dragoman, 
a  well-educated  man,  a  native  of  Bethlehem, 
but  trained  first  in  Bishop  Gabet's  school  and 
later  in  London,  passing  up  David  street  one 
day  reached  up  and  pulled  the  curl  worn  by  a 
Poland  Jew.  When  I  reproved  him  he  said: 
"I  always  do  that  when  I  see  a  Jew  alone. 
They  don't  dare  resent  it."  No  amount  of  talk 
could  convince  him  that  he  had  done  a  mean, 
cowardly  thing. 

Another  said:  "We  all  hate  the  Jews,  and 
would  keep  them  out  of  the  country  if  we 
could."  So  fully  do  the  Jews  of  Jerusalem 
realize  that  the  prophecy  is  being  fulfilled  in 
this  respect,  and  so  keenly  do  they  feel  the 
fact,  that  every  Friday  afternoon  scores  of 
them  gather  under  the  shadow  of  a  part  of 
what  they  believe  to  be  an  old  temple 
wall  and  read  the  seventy-ninth 
and  one  hundred  and  seventh 
Psalms,  and  weep  and  wail  aloud  over  the  la- 
mentable condition  of  their  land  and  people. 
Old  and  young,  men  and  women,  and  even 
little  children  came,  called  by  some  htrange 
impuls  ;,  and  wept  and  wailed  as  they  read 
these  psalms.  In  vain  did  we  try  to  show  any 
sympathy  even  to  their  young  boys.  So  gen- 
erallv  had  they  been  abused  by  nominal 
(  hristians  that  they 

MISUNDERSTOOD   OUR  KINDNESS. 

4.  But  nothing  impressed  me  more  than  the 
return  of  the  Jews  to  the  land  of  their  fathers. 
This  was  clearly  and  repeatedly  prophesied. 
Jeremiah  says  (xvi.,  15):  *'I  will  bring  them 
again  into  the  land  that  I  gave  unto  their 
fathers."  Again  (xxiii.,  3):  ilThey  shall  dwell 
in  their  own  land:"  and  again  (xxx.,  3):  "I 
will  cause  them  to  return  unto  the  land  that  I 
gave  unto  their  fathers,  and  they  shall  pos- 
sess it."  Once  more  allow  me  to  quote  from 
Jeremiah  (xxxii.,  37-44):  "Behold  I  will  gather 
them  out  of  all  the  countries,"  etc. 
That  they  are  in  every  country 
is  well  known.  But  from  these 
countries  thev  are  being  gathered,  and 
are  buying  the  fields  round  about  Jerusalem 
and  Palestine,  precisely  as  the  prophets  have 
declared.  According  to  "Baedekee's  Guide 
Book  of  Syria  and  Palestine,"  published  in 
1875,  the  population  of  Jerusalem  was  esti- 
a  2  V>iK»,  of  whom  5,OOJ  were  Jews. 
Now  it  is  brliuvi'd  that  thoro  are  50,000  people 
in  Jerusalem,  of  whom  30,000  are  Jews. 
Against  10,000  Jews  in  the  Holy  Land,  fifteen 
years  ago,  it  is  now  estimated  there  are  at 
least  50,000,  and  some  put  the  figure  much 
higher.  They  have  so  bidden  for  fields  as 
that  prices  havo  multiplied  many  fold  during 
the  last  decade. 


PAST,  PRESENT,  AND  FUTUi, 


They  have  an  agricultural  college  at  .1 
A  largo  school  designed  to  give  instruction  in 
nearly  all  arts  and  trades,  is  directly  opposite 
the  Jerusalem  Hotel,  where  we  were  enter- 
tained. They  have  colonies  at  Joppa,  Jeru- 
salem, Bethlehem,  near  Kamah,  between 
Bethlehem  ami  Hebron,  n. ar  Nablous,  the 
ancient  Schechem,  at  Tiberias,  and  I  know 
not  where  else.  The  Polish  and  I. 
Jews  have  settled,  imuiy  of  them  in 
and  about  Jerusalem,  <tnd  the  city  of 
Tiberias,  German  Jews  at  Joppa  and  near  the 
Hebron  road.  The  single  long  curl,  worn  at 
the  front  of  eaoh  ear,  and  tho  largo  f nr  cap  of 
the  Polish  and  Russian  Jews,  were  continually 
met  all  through  the  land. 

BUT  THE  MOST  KKIUAKKABLE  FACT 

in  this  regard  that  came  to  our  knowledge 
concerned  a  very  large  settlement  of  Jews 
who  call  themselves  Gadites,  and  have  built 
many  substantial  houses  on  each  side  of  the 
Joppa  road,  and  south  and  north  of  the  same 
on  each  side  for  a  mile  out  from  the  Joppa 
gate,  at  Jerusalem.  Some  of  them  can  speak 
English,  and  we  were  introduced  to  two  such. 
Our  informant  was  the  Rev.  Herbert  Drake,  a 
most  intelligent  and  conscientious  man,  who 
was  a  member  of  the  American  colony.  He 
says  that  about  nine  years  ago  they  were  in- 
formed that  a  large  number  of  Jews  had  come 
to  Jerusalem,  in  very  destitute  circumstances, 
from  Arabia.  Calling  upon  them  and  learn- 
ing of  their  extreme  destitution,  the  American 
colony  gave  the  company  a  dinner  of  soup 
every  day  during  the  winter.  As  the  result  of 
this  kindness  they  became  communicative  to 
their  friends,  and  gave  this  account  of  their 
coming: 

In  a  synagogue  one  day,  as  they  were  at 
worship,  they  all  heard  a  voice,  as  the  voice 
of  God,  that  bade  them  go  to  the  land  of  their 
fathers.  It  was  repeated  once  and  again, 
subsequently.  As  the  result  some  hundreds 
of  them  determined  to  go.  But  ignorant  of 
the  way,  and  deceived  by  tha  steamboat 
agent,  they  went  in  the  wrong  direction  and 
arrived  at  India.  Thence  by  the  Suez  Canal 
tney  returned  and  came  to  Port  Said,  in 
Egypt,  and  thence  to  Joppa  and  Jerusalem. 
Hence  their  means  were  entirely  exhausted. 
But  with  the  industry  and  sagacity  that  has 
ever  characterized  this  people,  they  have  not 
only  lived,  but  built  good  houses,  and  are  liv- 
ing in  much  comparative  comfort.  Otners 
have  followed,  until  now  it  is  estimated  that 
there  are  8,000  of  these  Jews  from  Arabia  set- 
tled 

IN  AND  ABOUT  JEBUSAXEM. 

5.  The  place  where  the  Jews  shall  settle  in 
the  Holy  Land  and  about  Jerusalem  is  clearly 
pointed  out  and  described  by  Jeremiah 


and      Zeehuriiih,    on.  ,1     tho 

other      twenty-four      <••  muries     ago;       and 

also      tho      direction       in      whir: 

should    grow.       The    . 

north,  smith  and  west  of  th.    city,  but    • 

has  extended  outside  the    walls    more  than  a 

mile  west ;   and  t !, 

mile,  as  thickly  settled  a-  the    fcTl 

can    cities  of     th.-  m    tho 

bounds  of  tin- 

Biou  are  eleai  ly  indicated    in    tin-    prop!. 
Jeremiah  \ -.  ih  xir., 

10.       The  location  of  the    K>1 
the    gate  of    the    corner,    ih 

bodies,  the  wine  press,  th"    ash  heap,    and   llio 
valley  of  the  brook  Kidron    ma\ 
mined     without     difficulty     t<  i   mark 

clearly  :he     bounds    of     the     rxten-ion 
city.     So  much  interested    wan  I  in  this  tnat  I 
walked  all  about  and  over  thin  ground,  as  in- 
dicated by  these  prophecies,  several  th 
company  with    two  of    th.-    American  colony, 
Mho  had  been  there  several  years. 

That  Zion  should  bo  plowed  as  a  field,  and 
within  and  under  the  shadow  of  the  walls  be 
unoccupied,  while  the  city  is  extending  on  so 
far  in  another  direction,  seems  to  mo  unac- 
countable, but  both  have  been  prophesied 
twenty-live  centuries.  The  bounds  are  so 
deii n  .1  by  the  prophet  as  that  thore  can  be 
no  d  .ubt  as  to  the  ground  they  described. 
The  (oiirist  thero  sees  these  prophetie^ 
fu.tiiled.  , 

6.  Jeremiah  prophesied  (Jer.  viii.,  1-2) 
that  ti.o  bones  of  the  kings  and  prin<4' 
priests  and  prophets,  and  inhabit- 
an  s  of  Jerusalem  shall  be  brought 
out  of  the  graves  and  spread  before 
the  sun  and  moon,  as  dung  upon  the  face  of 
the  earth.  The  tombs  about  Jerusalem  are 
almost  innumerable,  cut  out  of  the  solid  rock, 
with  many  chambers  and  niches,  so  that  a  sin- 
gle tomb  could  give  room  for  scores  of  bodies. 

Some  of  these  tombs  were  prepared  with 
great  expense  and  labor,  but  they  are  de- 
spoiled now,  and  some  of  them  are  used  aa 
stables  and  houses  for  the  living,  while  the 
bones  have  been  scattered  upon  the  ground. 
My  friend  was  walking  across  a  field,  recently 
bought  by  a  Jew,  who  was  industriously  set 
ting  out  vines  and  trees,  and  gathering  out  the 
stones. 

AS  HE  PASSED 

he  found  this  thrifty  Jew  scatcering  human 
bones  about  these  vines.  He  had  taken  the 
bones  from  a  tomb  upon  his  land,  which  h* 
had  found  and  opened.  Seeing  this,  Mr. 
Drake  opened  his  Bible  and  read  to  him  the 
first  part  of  the  eighth  cnapter  of  Jeremiah, 
and  he  was  BO  impressed  that  he  turned  pale, 
trembled  and  became  faint  as  he  r> 


PAST,  PBESENT,  AND  FUTURE  OF  ISKAEL. 


that  his  deeds  had  been  predicted  long  ago  by 
God's  prophet. 

7.  That  the  land  should  have  rest  and  be- 
come a  desolation,  and  should  not  be  culti- 
vated nor  yield  fruit  for  many  years,  is  clearly 
and  repeatedly  prophesied.  Moses  (Leviticus 
xxvi.,  30-46)  and  Jeremiah  (xxv.,  11-18)  both 
clearly  describe  the  land  as  it  has  been  for 
many  centuries  and  as  much  of  it  is  at  the 
present  time.  The  picture  Moses  drew  thirty- 
five  centuries  ago  could  be  inserted  in  a  book 
of  travels  now  and  describe  accurately  what 
the  traveler  sees.  The  details  and  particulars 
are  as  Moses  saw  them  and  described  so  min- 
utely. All  history,  both  sacred  and  profane, 
indicate  that  this  has  been  a  land  of  marvel- 
ous fertility,  literally  flowing  with  milk  and 
wines.  Its  plains  and  valleys  were  exceed- 
ingly fertile.  Its  hills  afforded  abundant 
pasturage  and  were  used  for  vines  and  fruit 
trees,  as  indicated  by  the  remains  of  terraces 
seen  on  the  sides  of  the  hills  and  mountains. 

THE  PLAINS  OF  THE  JORDAN, 

Esdirelon,  Dotham,  Sharon  and  Gennesaret, 
are  marvelously  rich  and  productive,  or 
would  be  under  favorable  conditions.  The 
variety  of  climate  is  so  great  from  the  differ- 
ence in  elevation  that  the  fruits  of  all  zones 
may  be  secured  within  a  few  miles.  The 
flora  indicate  a  variety  and  abundance,  seen 
no  where  else.  But  in  spite  of  all  these  ad- 
vantages the  land  has  rest  and  is  in  desolation. 
Many  reasons  have  been  contributed  to  this 
result.  Bedouins  are  the  dog  in  the  manger, 
who  will  not  cultivate  the  soil  nor  let  others. 
If  they  do,  unless  the  grain  and  fruits  are 
buried  they  are  liable  to  be  stolen,  and  the 
nocks  to  be  driven  away.  The  lack  of  a  gov- 
rrnment  that  secures  protection  is  one  occas- 
ion for  rest.  Again,  the  people  have  no 
method  of  cultivation  adapted  to  securing  the 
wealth  of  the  soil.  Their  plows  never  turn 
over,  but  only  stir  the  surface  of  the  soil. 

The  soil  is  not  enriched,  hence  the  surface 
becomes  exhausted.  But  first  and  last,  the 
latter  rains,  or  the  spring  rains,  have  failed 
them  for  centuries.  Hence  the  land  has  rest 
and  is  a  desolation  as  Moses  and  the  prophets 
declared.  From  Jerusalem  to  Jericho  is 
twenty-five  mill  s  and  there  is  not  a  house  for 
consecutive  miles  of  the  way, 
and  all  is  desolation.  Yet  the  hillsides  show 
they  were  once  terraced  and  cultivated,  and 
ili. •!•••,  are  indication*  of  former  homes  where 
now  IH  a  \\ildcrness  of  rocks.  This  is  the  con- 
dition of  a  land  tiiat  the  Bible  and  Josephus 
alike  describe  as  flowing  with  milk  and  honey, 
and  that  Koine  counted  her  richest  province. 
.1  i-.-niiali  in..  :;.  declares  that  there  shall  be 
no  latter  rains  for  a  season;  referring  to  the 
rains  so  essential  to  a  crop,  and  (Jer. 


xiv.,  1-4)  describes  the  mourning  and  desola- 
tion of  the  people  on  this  account.  And  again 
he  calls  upon  the  people  (Jer.  v.,  24-25)  to 
serve  God  who  giveth  the  early  and  latter 
rains.  Surely  these  prophecies 

AEE  BEING  FULFILLED. 

8.  But  God  promised  the  early  and  latter 
rains  upon  the  conditions  of  their  repentance 
and  obedience.  Deuteronomy  (xi.,  13,  15) 
and  Joel  (ii.,  22,  27),  Hosea  (vi,,  3)  and 
Zechariah  (x.,  1)  all  predict  the  returns  of  the 
latter  rain  and  great  prosperity,  and  to  every 
one  grass  of  the  field.  Now  mark  how  these 
prophecies  are  being  fulfilled  in  this  land 
where  there  were  droughts  in  the  lime  of 
Abraham,  Naomi,  and  Jacob,  and  where  there 
has  been  a  drought  and  famine  for  centuries. 

In  1875  Dr.  H.  B.  Kidgaway  spent  three 
months  in  the  Holy  Land,  and  used  his  rubber 
coat  but  twice  between  the  middle  of  March 
and  June.  Our  company  was  there  thirty- 
five  days,  and  it  rained  more  or  less  upon 
eight  of  them.  We  were  detained  in  Jerusalem 
from  Monday,  our  advertised  time  of 
leaving,  until  Friday,  and  during  three 
of  those  four  days  it  rained  almost 
incessantly.  Kollo  Floyd,  who  has  been 
twenty-seven  years  in  the  country,  and  proba- 
bly knows  it  better  than  any  living  American, 
says:  "I  never  used  to  carry  a  rubber  coat, 
but  now  I  never  go  without."  During  the  last 
year  it  rained  every  mouth.  Colonists  are 
coming.  A  railroad  is  being  built  from  Joppa 
to  Jerusalem;  irrigation  is  being  introduced; 
the  entire  valley  of  the  Jordan  may  be  easily 
and  economically  irrigated.  Cultivation  and 
irrigation  has  largely  increased  the  rainfall  in 
California  and  Colorado.  All  these  signs  of 
the  times  not  only  show  the  marked  increase 
of  the  latter  rain  but  that  it  will  increase 
more  and  more.  Thus  is  prophecy  being 
fulfilled  in  tLe 

EYES  OF  THIS  GENEKATION. 

9.  Several  of  the  prophets  have  declared 
concerning  the  city  and  land  of  Samaria  that 
it  shall  become  an  neap,  shall  be  desolate, 
shall  reap  to  the  whirlwind,  and  strangers 
shall  swallow  it  up.  Notice  especially  Micah 
i.,  1-6  and  Hosea  viii.,  5-7;  x.,  13;  xiii.,  16. 
The  ruins  of  Samaria  indicate  that  the  city 
built  by  Ahal-'s  father,  and  whereiuthe  father 
and  son  both  reigned,  was  beautiful  for  situa- 
tion, and  adorned  with  great  labor  and  expense. 
But  now  it  is  in  a  heap,  a  heap  of  ruins. 
Their  land,  the  middle  section  of  the  Holy 
Land,  is  indeed  a  desolation.  Their  capital 
was  Nablous,  the  ancient  Sheehem.  In  it  live 
all  the  Samaritans  that  remain,  less  than  150, 
with  less  than  fifty  women  and  girls.  Tnis  is 
all  that  are  left  of  a  people  whom  Josephus 
estimated  at  millions.  As  they  never  inter- 


PAST,   PRES1  N  I.  AM>   FUTUJ  !  IEL, 


mairy  with  other  nations,  it  is  only  a  question 
of  a  few    years  when    they  will    have  become 
entirely   extinct,  judging    by  what  we  see.     It 
is  pitiful    to  go  as    we,  did    into  their  litUe  old 
synagogue    and  see    those   poorh 
faced  people  come    and  show  you  their  pn/.cd 
copies  of    the  Pentateuch,    while    tliuir   faces 
awl  raiment  picture  the   desolati< 
by  the 

PKOPHET  CENTURIES  GONE. 

10.  In  Matthew  xi,  21,  and  Luke  x,  13, 
we  read  the  prophecies  uttered  concerning 
tluvr  of  the  cities  upon  the  north  side  of  the 
Sea  of  Galilee.  This  sea  is  about  seven  by 
fourteen  miles,  and  Josephus  tells  us  that 
there  were  many  cities  upon  its  shores,  no 
one  of  which  had  less  than  15,000  inhabitants. 
Perhaps  a  mile  west  of  the  mouth  of  the 
Upper  Jordan  are  the  ruins  of  a  city,  whose 
walls  must  have  inclosed  300  acres,  more  by 
ninety  acres  than  are  included  within  the 
present  walls  of  Jerusalem.  The  ruins  indi- 
cate that  the  city  was  well  built,  and  had  some 
magnificent  marble  edifices.  Now,  a  few 
Bedouins  herd  their  flocks  in  the  old  cellars 
and  basements,  and  weeds  grow  up  rank 
about  the  stones,  and  lizards  and  snakes 
crawl  over  the  debris,  and  this  is  all  that  re- 
mains of  Chorazin.  A  mile  or  two  west  are  a 
few  walls  and  ruins  to  tell  us  where  Bethsaida 
upon  the  Sea  was,  for  there  was  another 
Bethsaida  a  mile  or  two  north,  upon  the  bank 
of  the  Jordan.  Still  a  mile  farther  west  and 
south  we  come  to  the  plain  of  Gennesaret, 
that  Josephus  thought  the  richest  in  the  world. 
Here  willows  and  oleanders  grow  thickly 
upon  the  shore.  Among  them  we  pitched  our 
tents  and  camped  for  the  night.  At  the  sur- 
face a  sandy  s^il  appears.  Dig  down  eight 
feet  or  more  and  we  find  pavements  and  ruins 
and  evidences  of  a  well-built  city.  Here  was 
Capernaum  "thrust  down  to  hell,"  or  the 
grave.  Could  language  better  describe  the 
present  condition  of  these  three  cities  than 
that  uttered  and  recorded  near  nineteen  centu- 
ries ago:  "Woe  unto  thee,  Chorazin!  Woe 
unto  thee,  Bethsaida!1'  etc.  "And  thou,  Ca- 
pernaum, which  art  exalted  to  heaven, 
•hall  be 

THRUST  DOWN  TO  HELL." 

I  need  not  multiply  illustrations.  He  who 
believes  these  are  simply  coincidences  has 
need  of  far  more  credulity  than  he  who  be- 
lieves that  God  has  shown  His  servants  what 
should  happen  centuries  after,  and  herein  to- 
day gives  ample  proof  of  the  inspiration  of 
the  holy  Bible.  The  land  and  book  agree. 
Each  interprets  the  other.  These  indisput- 
able evidences  of  the  inspiration  of  Scriptures 
impressed  me  more  than  anything  else  I  saw. 
Seeing  so  manv  prophecies  either  being  ful- 


lilleil,  [    can     have    DO 

,1'out  tin-  ivht..i-;iti.,u  of  Israel.  Not 
only  doe*  the  I'.ilil.-  declare  it.  I. tit  the  signs 
of  the  tunes  all  nnli.Mt.-  that  ih.  ' 

hand.      The  h"p'    "I  tin-   orthoil. 
is  not  in  vai: 

.anting     influence     of     the     al>oininul>lo 
Turkis  i  government,  cry    H>M\   !•• 
how  loi  he  Mick 

man  will  compel   him  t<>    lell  thil 
Jews  who  are  well  ai>h  •.      And 

the  people  of     this  ^elieration    \M 
complislui'ent  of  that  of  which   .Moses  and  tlio 
prophets  \\rote,  wh.-n    <lod  shall     !>n>r,'     again 
the    Jews    to    the    laud    he    gave    unto  their 
fathers.     The  unchristian  intolerance  of  nom- 
inal Christians  has  I.,-, -ii    tin' 
in  the  way  of  Jewish    faith.     May    this  bo  the 
da\\n  of  a  brighter  day  and  a  more  Christian 
charity  between  Christiana  and  Jews. 

At  the  conclusion  of  this  very  interesting 
paper  Mrs.  I.  N.  Conard,  of  Oak  Park,  sang 
"The  Hebrew  Captive." 

EXPLAINING  THE   MAP. 

THE  REV.  WILLIAM  E.  BLACKSTONE  GIVES  BRIEF- 
LY AN  i.vn:i;i.sTiN(i  i.x 1-1  A NA  i  H>\  <>F  THB 
PLAN  OF  JERUSALEM  AND  ITS  SURROUNDINGS. 

At  the  conclusion  of  the  song  attention  was 
directed  to  the  map  of  Jerusalem  and  the  ad- 
jacent country,  and  Mr.  Blackstone  gave  the 
following  in  explanation: 

Jerusalem,  so  long  trodden  down  by  the 
gentiles,  seems  to  be  rapidly  becoming  once 
more  a  Jewish  city. 

Over  eighteen  centuries  ago  it  was  de- 
stroyed by  Titus  (A.  D.  70),  when  one  million 
Jews  are  saLl  to  have  perished.  It  was  re- 
built by  Hadrian  about  fifty  years  later  as  a 
heathen  city  and  called  Aelia  Capitolina,  with 
a  temple  to  Jupiter  and  a  itatue  of  Hadrian 
on  the  very  site  of  the  Holy  of  Holies. 

All  Jews  were  prohibited  from  even  enter- 
ing the  city  until  the  time  of  Constantino, 
when  they  were  permitted  to  come  and  weep 
at  the  west  foundation  wall  of  the  temple  area, 
which  custom  has  been  continued  down  to  the 
present  time. 

Various  Christian  and  Mohammedan  con- 
querors have  successively  held  possession  of 
the  sacred  ci.y,  and  it  is  to-day  owned  and 
governed  by  the  Turks. 

"Up  to  1841  only  three  hundred  Jews  were 
permitted  to  live  in  Jerusalem."  Then  that 
restriction  was  removed,  but  they  "were  still 
confined  to  a  narrow,  filthy  district  of  the 
city,  next  to  the  leper  quarters." 

In  1807,  by  a  "firman"  or  edict  of  the  Sultan, 
this  restriction  was  removed,  and  the  Jewa, 
in  common  with  other  foreigners,  were  al- 
lowed to  purchase  and  own  land  in  Palestine 
without  becoming  subjects  of  the  Sultan. 


or    ' 


44 


PAS1,  PltESENT,  ASD  FUTUUE  OF  IbKAEL. 


JERUSALEM. 

'They  shall  prosper  that  love  thee. "—  Psalm  11J,  ft. 


Sbowlny  wall  of  the  City  and  the  nicnbiiriuK-  line  of  Jeremiah.— 31,  3840. 


PAST,  PKE8BNT,  AND  1  I  I  i  i  \i:i.. 


From  this  time  the  number  of  .Jewish  - 
has  rapidly  increased.  When  tho  late  anti- 
Semitic  agitation  broke  out  in  Europe,  espe- 
cially in  liussia,  the  Turkish  :iuthi-riti.-.s 
feared  that  the  JO\VH  would  come  to  Palestine 
in  such  overwhelming  nnml>e:\s  as  to  cause 
famine,  etc.,  and  issued  a  firman  that 
no  J>  w  coining  to  Palestine  could 

BEMAIN  MORE  THAN  THIRTY  DAYS. 

To  this  the  United  States  Consul  took  excep- 
tions on  the  ground  that  his  government  mo.de 
no  distinction  in  the  nationality  of  its  citi/ens. 
He  was  soon  joined  by  the  French  and  Eng- 
lish cousuls,  and  the  'lurkish  Government 
modified  the  firman  by  first  extending  tho 
time  to  three  months,  and  finally,  in  1688,  by 
removing  it  altogether.  Since  then  the  Jews 
are  literally  flocking  into  the  country.  Nine 
agricultural  colonies  have  been  established 
and  all  are  prospering  and  well  protected. 

Beautiful  roads  have  been  built  by  the 
Turks  so  that  one  can  go  in  a  carriage  from 
Jaffa  to  Jerusalem  and  thence  to  Jericho  and 
Hebron. 

But  the  most  important  feature  is  the 
growth  of  Jerusalem  itself.  This  is  illustrated 
by  the  diagram  on  the  last  page.  The  heavy 
solid  line  represents  the  wall  of  the  city, 
which  is  about  two  and  one-half  miles  around. 
For  centuries  no  one  dared  live  outside  of  this 
wall  for  fear  of  robbers.  The  first  houses  for 
Jews,  outside  the  wall,  were  built  with  doors 
and  windows  facing  inward  and  opening  into 
an  interior  court,  for  safety  and  protection. 
But  now  all  this  is  changed.  The  heavy 
dotted  line  shows  the  "measuring  line1'  of 
Jeremiah.  (Jer.  xxxi..  38-40.) 

The  site  of  the  "tower  of  Hananeel"  is  un- 
certain, but  recently  some  heavy  foundations 
have  been  discovered  inside  and  near  to  the 
Jaffa  gate,  which  are  thought  to  mark  the 
location  of  this  tower.  From  this  point  the 
line  naturally  runs  northwestward  to  the  "hill 
Gareb,"  thence  north  to  "Goeth,"  and  thence 
northeasterly,  crossing  a  "valley,"  where  the 
gronnd  is  fairly  honeycombed  with 
rock-hewn  tombs  to  the  "King's  Wine 
Press.  (See  Zech.  xiv.,  10.)  This  con- 
sists of  great  vats  where  the  vintage  was 
trod,  the  wine  running  from  one  to  another 
into  an  enormous  cistern. 

THENCE  THE  LINE  SWEEPS 

around  "all  the  fields"  to  the  brook  of  Kidron 
and  the  gate  of  the  corner.  Near  the  center 
Of  this  circle  is  the  great  mound  of  "ashes," 
supposed  to  have  been  brought  from  the  altar 
of  burnt  offerings. 

At  the  present  time,  as  will  be  seen  by  the 
buildings  represented  in  the  diagram,  Jeru- 
salem is  covering  this  entire  area.  Great 
hospices,  hotels,  churches,  stores,  etc.,  have 


been  ereeted.  Imt  most  notable  of  all    a   mul- 
titada  of  dwelling!  for  Jawc.    Tho  number  of 

Jews    no\\     re-iding    in     tin-    inner  :ind  outor 
<  «timated  at  80,000,    fully  one. half  the 

entire         ;.,.•  .•,,!         a. Mill-       tllOSO     at 

Tilirn  :  •  whole 

land  of  Palestine,  it  can    hardly    bu    long    than 

.MM MM,  and  so,   jirol.:il.l\ 

hinee  tho  year    IN.  IH    <M|iial 

number  that  returned    from    tho   Babylonian 

captivity. 

A   railroad    is    actually    being  constructed 
from  Joppa  to  Jerusalem,  with  pro joe  tod  linos 
:on.    Jerieho.    Acre,   Tili'-rias.  and  Da- 
mascus.    And  thin    is    boing  done  principally 
by  JOWH. 

The  Turkish  hold  upon  tho    country  is  con- 
tinually weakening,    and    a    Jewish   state    is 
'alked  of  in  England. 

May  we  not  conclude  that  the  Lord  is  even 
now  setting  "his  hand  again  the  second  time" 
for  tho  restoration  of  His  people?  (Isa.  xi, 

11.) 

"He  that  scattereth  Israel  will  gather  him, 
and  keep  him  as  a  shepherd  doth  his  flock." 
(Jer.  xxxi,  10.) 

"And  I  will  bring  again  the  captivity  of  my 
people  of  Israel,  and  they  shall  build  the 
waste  cities  and  inhabit  them;  and  I  will 
plant  them  upon  their  land,  and  they  shall  no 
more  be  pulled  up  out  of  their  land  which  I 
have  given  them,  saith  the  Lord  thy  God." 
(Amos  ix,  14-15.)  * 

"As  one  whom  his  mother  comforteth  so 
will  I  comfort  you,  and  ye  shall  be  comforted 
in  Jerusalem."  (Isa.  Ixvi,  13.) 

Then  the  audience,  rising,  sang  the  hymn 
beginning: 

Forward,  be  our  watchword, 

Steps  and  voices  joined; 
Seek  the  things  before  us, 

Not  a  look  behind; 
Burns  the  fiery  pillar 

At  our  army's  head; 
Who  shall  dream  of  shrinking. 

By  our  Captain  !•-(!? 
Forward  through  tho  desert, 

Through  the  toil  and  fight, 
Jordan  flows  before  UH, 

Zi  on  beam s  with  light  I 

Then  Rabbi  Felsenthal,  after  a  very  beauti- 
ful invocation,  pronounced  the  Aaronio  bene- 
diction, first  in  Hebrew  and  then  in  English. 
This  closed  the  afternoon  session. 

IN  THE  EVEN  NG. 

THBEE  ABLE  AND  ELOQUENT  DISOOUB8KS  BT 
PROMINENT  GENTLEMEN  CLOSE  THIS  MOST 
IMPORTANT  OONFEBENCE. 

The  evening  and    final    session  was  opened 


46 


PAST,  PRESENT,  AND  FUTURE  OF  ISRAEL 


promptly  at  7:30  o'clock   by  the  singing  of  the 
hymn: 

There  is  a  'and  of  pure  delight, 

Where  saints  immortal  reign; 
Infinite  day  excludes  the  night, 

And  pleasures  hanish  pain. 
There  everlasting  spring  abides, 

And  never-with'ring  flowers; 
Death,  like  a  narrow  sea,  divides 

This  heavenly  land  from  ours. 

Sweet  fields  beyond  the  swelling  flood 

Stand  dressed  in  living  green; 
So  to  the  Jews  fair  Canaan  stood, 

While  Jordan  rolled  between. 
Could  we  but  climb  where  Moses  stood, 

And  view  the  landscape  o'er, 
Not  Jordan's  stream  nor  death's  cold  flood 

{Should  fright  us  from  the  shore. 
Professor  Charles  A.  Blanchard,  of  Wheaton 
College,  then  read  Psalm  xcviii. 

O  sing  unto  the  Lord  a  new  song:  for  He  hath 
done  marvellous  things;  His  right  hand  and  His 
holy  arm  hath  gotten  Him  the  victory. 

2.  The  Lord    hath  made   known  His  salvation; 
His  righteousness  hath  He  openly  showed  in  the 
sight  of  the  heathen. 

3.  He   hath   remembered    His   mercy    and  His 
truth  toward  the  house  of  Israel;  all  the  (ndi  of 
the  earth  have  seen  the  salvation  of  our  God. 

4.  Make    a  joyful   noise    unto  the  Lord,  all  the 
earth;  make  a  loud  noise,  and  rejoice,  and  sing 
praise. 

6.  Sing  unto  the  Lord  with  the  harp ;  with  the 
harp  and  the  voice  of  a  psalm. 

6.  With  trumpets  and  sountl  of  cornet  make  a 
Joyful  noise  before  the  Lord,  the  King, 

7.  Let  the  sea  roar,  and  the   fullness   thereof: 
the  world,  and  they  that  dwell  therein. 

8.  Let  the  floods  clap   their  hands;  let  the  hills 
be  joyful  together. 

9.  Before  the  Lord;  for  He  cometh  to  judge  the 
earth;    with    righteousness   shall   He  judge  the 
world,  and  the  people  with  equity. 

He  then  offered  the  following  prayer:  "Oh 
Thou  God,  our  Father,  we  pray  Thee  loDk 
down  favorably  upon  us  who  are  gathered 
together  in  these  the  last  ends  of  the  worlds. 
We  know  so  little  of  the  past,  we  comprehend 
BO  little  of  the  present,  and  we  know  nothing 
of  the  future  save  what  Thou  hast  revealed  to 
ns  by  Thy  prophets.  Give  us  light  and  guid- 
ance, ( .-liable  us  to  know  thy  will  and  to  do  it. 
Show  as  ever  Thy  loving  mercy  to  the  Jews, 
"who  indeed  have  never  been  cast  off  utterly, 
but  only  left  for  a  time  to  be  buffeted  by  the 
•world  until  when  'the  times  of  the  Gentiles 
are  fulfilled  they  shall  become  the  light  of  the 
world.'  Guide  Thou  us,  enlighten  Thou  us, 
we  humbly  besetch  Thee.  Amen." 

PROFESSOR    DAVIO    C.     MARQUIS,    D.    D. 

THE  EMINENT  PBESBYTERIAN  DIVINE  SPEAKS  IN 
A  SCHOLARLY  MANNER  OF  "ISBAEL'8  MES- 
SIAH." 

Professor  David  C.   Marquis,    D.  D.,  of  the 


McCormick  Theological  Seminary,  was  then 
introduced,  and  read  the  following  scholarly 
paper: 

In  discoursing  of  the  theme  assigned  to  me 
m  this  conference  it  will  be  my  aim  to  pre- 
sent, not  the  Christian,  but  the  Jewish  idea  of 
the  Messiah.  And  this  is  done  in  the  en- 
deavor to  ascertain  if  there  be  not  some  com- 
mon ground  of  Messianic  expectation  on 
which  Jews  and  Christians  can  meet  for  the 
study  and  discussion  of  the  character  of  that 
promised  Messiah  who  occupies  so  large  a 
space  in  those  writings  which  both  Jews  and 
Christians  hold  to  be  authoratitive  and  divine. 
The  hope  of  Israel  centers  in  a  person. 
Through  all  her  literature  runs  a  thread  of 
expectation  which  attaches  to  the  person  of 
Messiah.  From  the  Protevangel  of  Genesis 
to  the  "Covenant  Messenger"  of  Malachi,  the 
canon  of  sacred  scripture,  sacred  alike  to  the 
Jew  and  to  the  Christian,  associates  the  prom- 
ise of  deliverance  and  glory,  of  a  kingdom 
and  dominion,  with  the  promise  of  the  Com- 
ing One. 

This  is  what  a  Christian  interpreter  would 
say  regarding  the  history  from  the  view  point 
of  fulfillment.  If  we  place  ourselves,  how- 
ever, alongside  of  the  patriarchs  and  the  men 
of  old,  and  interpret  their  thought  solely  by 
the  records  of  their  times,  the  pei tonality  of 
the  Messianic  expectation  of  historic  Israel  is 
not  everywhere  so  clear. 

IT  IS   ADMITTED  ON  ALL  HANDS 

that  the  very  beginnings  of  human  history, 
which  tell  of  the  entrance  of  sin,  also  contain 
a  promise  of  redemption,  but  the  promise 
does  not,  of  itself,  clearly  reveal  the  personal 
Deliverer.  The  next  great  epoch  in  the 
history  of  the  race,  the  destruction  of  the 
world  by  the  deluge,  is  immediately  followed 
by  the  prophecy  of  blessing  to  the  world 
through  the  lineage  of  Shorn.  Jewish  inter- 
pretation, as  well  as  Christian,  associates  both 
these  promises  with  the  expected  triumph  of 
the  people  of  God,  the  Targums  of  Jonathan 
and  of  Jerusalem  attesting  the  one  (Heng.  i., 
38),  that  of  Onkelos  affirming  the  other. — 
(West.  Int.,  111.) 

The  promise  to  Abraham  assures  the  high- 
est blessing  to  all  tho  peoples  of  the  earth  to 
be  achieved  in  the  line  of  his  posterity.  Here 
is  found  the  Magna  Charta  of  Israel,  tho 
secret  of  her  marvelous  preservation,  the 
pledge  of  her  continued  existence,  and  here 
too  is  found  tho  justification  of  the  claim  of 
the  Gentile  world  to  a  share  in  the  Messianic 
hopes  of  the  sons  of  Abraham. 

The  prophecy  of  Jacob,  the  father  of  tho 
patriarchs,  locates  tho  supremeaoy  in  tho 
tribe  of  Judah,  and  predicts  the  coming  of  a 
peacemaker.  Here  we  find  the  first  clear 


PAST,    PBESEH  I,    AND    I-T1  I    !..  .  MI.. 


47 


token  of  a  personal  manifestation  as  com. 
with  the  realization  of  th«»  imp.-.  .  Hithn-t,,  it 
has  been  associated  with  a  me.-,  i.r  lineage, 
but  otherwise  it  has  been  loft  vague  and  in- 
distinct. Now,  it  may  be  safely  affirmed,  not- 
withstanding the  doubt  that  is  cast  upon  th.« 
meaning  of  the  Shiloh,  that  a  p.-rs,.n:il 
Deliverer  and  Ruler  is  contrmplat.-d. 
The  current  of  Hebrew  interpretation  is  in 
its  favor.  The Targum*, the  Talmud, th.-  Sohar, 
and  commentators  as  late  as  Jaivhi  admit  the 
Messianic  reference.  (Heug.  53).  We  will  re- 
turn to  this  prediction  later  on,  in  order  that 
we  may  note  the  ingenious  interpretation  of 
the  scholarly  Aben-Ezra,  and  view  it  in  the 
light  of  current  history. 

PASSING  BY  THE  TESTIMONY 

of  Moses,  the  great  law-giver  of  Israel,  con- 
cerning a  prophet  who  should  one  day  become 
the  authoritative  teacher  of  the  people  (be- 
cause the  current  of  Rabbinmcal  interpreta- 
tion does  not  concede  it  to  be  strictly  Mes- 
sianic), we  come  to  the  period  of  the  Israel- 
itish  kingdom,  when  the  Messianic  hope  of  the 
nation  becomes  more  definite  and  particular. 
Heretofore  only  the  tribe  had  been  desig- 
nated from  which  the  Redeemer  was  to 
spring.  Now  a  particular  family  within 
that  tribe  is  selected,  when  by  the  mouth 
of  Nathan,  the  prophet,  the  promise  is  given 
to  David,  'Thine  house  and  thy  kingdom 
shall  be  established  forever  before  thee;  thy 
throne  shall  be  established  forever." 
It  is  not  to  be  denied  that  a  primary  and  par- 
tial reference  must  be  conceded  to  the  earthly 
head  of  the  Theocracy.  But  that  David  him- 
self, and  the  other  inspired  authors  of  the 
Psalms  which  portray  the  future  glory  of  the 
Kingdom,  saw  in  this  promise  the  pledge  of 
the  great  Renovator  and  Restorer,  of  whose 
rule  the  splendid  reign  of  Solomon  was  but 
the  substratum  and  the  shadow,  is 
evident  from  the  Psalms  themselves.  As 
to  the  second  Psalm,  both  Kimchi  and  Jarchi, 
who  have  stood  among  the  recognized  leaders 
of  Hebrew  thought,  the  one  for  600,  the  other 
for  800  years,  concede  that  their  forefathers 
very  generally  regarded  this  Psalm  as  point- 
ing directly  to  the  Messiah,  though  Jarchi 
naively  says  that  he  "preferred  to  explain  it 
of  David  for  the  refutation  of  the  heretics." 
(Henq,  i.  17).  Aben-Ezra,  a  most  eminent 
Hebrew  scholar  of  the  twelfth  century,  "ex- 
plains the  whole  Psalm  of  David  and  of  his 
son  Messiah."  (Gloag,  203).  The  Targum  of 
Johathau  has:  "The  kings  of  the  earth  stand 
up,  and  the  rulers  are  united  together  to 
rebel  before  the  Lord  and  against  his  Messiah.' 

IN  THE  FORTY-FIFTH  PSALM 

he  is  described  as  fairer  than  all  the   children 
of  men.     Grace  is  his  distinguishing  attribute. 


•eeinring    th.-     .  .  faror    of    God. 

y  aro  his  at- 
tribute, an.!  IMH    Mure  rowan- 
is  honor. •'!  with  the  iii<-..iiin.  ,  namo  of 
('•«>d.      "Thy     thn. iir,  (  i 
ever,     i 

scepter.  I.r,. w  int.-rpr.-i.  rs  »,•„  u,  thn 

snl.iiniM  ,l,-M,-ripti,.ii  a  pi. -mm  of  the  Messiah. 
TheTar^iini  uf  Jonathan  p:u..i.liniH08  it  as  fol- 

,  is  su- 
perior to  that  of  the  sons    of    mon;  the  spirit 
of  prophecy  in  giv.  n    into   Tl.v  li,,^,  ;h.«roforo 
God    hath    blessed    thoo    f.u 
says:    'The  I  prordi  in  tho 

person  of  the  Mc-Hniah."  Aln-n  K/.ru  says: 
"The  Psalm  treats  of  David,  or  rath  r  of  his 
son,  the  Messiah.1' 

The  Seventy-second  Psalm  bourn  like  test- 
imony, although  it  may  be  conceded  to  con- 
tain a  primary  reference,  in  some  of 
pressions,  to  the  splendid  r.  JL-II  of  Solomon, 
It  tells  of  tho  righteousness  of  his  JIM 
of  the  tranquillity  of  the  realm,  of  the  eleva- 
tion of  the  humble,  of  the  overthrow  of  op- 
pression, of  the  protection  of  the  weak,  tho 
comfort  of  the  poor,  of  provision  for  tho 
needy,  of  the  universal  peace  and  pro- 
of his  rule.  If  this  were  all,  it  might  with 
reason  be  claimed  that  the  magnificent  and 
peaceful  reign  of  Solomon  exhausted  tho 
prediction.  But  there  are  other  expressions 
in  the  Psalm  which  not  even  the  utmost 
stretch  of  oriental  exaggeration  could  rightly 
employ  concerning  any  merely  earthly  mon- 
arch. Such,  for  example,  as  "They  shall 
fear  Thee  as  long  as  the  sun  and  moon  en- 
dure, throughout  ail  generations."  "In  His 
days  shall  the  righteous  flourish,  and  abund- 
ance of  peace  so  long  as  the  moon  endureth." 
"He  shall  have  dominion  also  from  sea  to  sea 
and  from  the  ritrer  unto  the  ends  of  the 
earth."  "Yea,  all  kings  shall  fall  down  before 
Him  and  all  nations  shall  serve  Him."  "His 
name  shall  endure  forever;  His  name  shall  be 
continued  as  long  as  the  sun,  and  men  shall 
be  blessed  in  Him;  and  all  nations  shall  call 
Him  blessed." 

IT  IS   UNFAIR  T« 

that  we  are  importing  Messianic  ideas  into 
this  psalm,  and  then  finding  tin  ni  because 
they  were  imported.  For,  iu  the  study  of  these 
Scriptures  thus  far  I  have  been  careful  to 
claim  nothing  that  might  not  be  fairly  dis- 
covered by  the  Scriptures  themselves,  endeav- 
oring to  banish  from  our  minds  for  the  mo- 
ment, as  far  as  may  be,  the  thought  that  any 
personage  had  ever  appeared  in  human  his- 
tory who  might  be  supposed  to  he  tin-  realiza- 
tion, either  in  whole  or  iu  part,  of  the  Mes- 
sianic prophecy.  All  that  I  urge  a 
that  here  is  a  clearly  defined  expecta  ion 


48 


PAST,  PRESENT,  AND  FUTURE  OF  ISRAEL. 


voiced  by  Israel's  greatest  King,  no  matt  -r 
whether  we  understand  the  psalm  to  have 
been  written  by  David  or  Solomon,  and 
the  expression  bears  upon  its  face  the 
testimony  that  the  writer's  faith  in  the  promise 
made  to  David  enabled  him  to  look  beyond  the 
kingdom  then  in  possession,  and  to  grasp  the 
hope  of  a  kingdom  not  of  his  age,  to  lay  hold 
of  the  more  brilliant  hope  "of  an  immortal, 
universal  king,  in  whom  should  center  all  the 
attributes  of  royalty,  and  in  whom  should  be 
fulfilled  the  perfect  character  of  the  ideal 
King."  (Leathes,  157.) 

The  current  of  earlier  Hebrew  interpretra- 
tion  finds  in  this  Psalm  a  prediction  of  the 
Messiah.  The  Targum  of  Jonathan  thus 
paraphrases:  "O,  God,  give  King  Mes- 
siah the  ways  of  thy  judgment." 
Jarchi  testifies  that  the  ancient  rabbis  under- 
stand the  Psalm  to  speak  of  the  Messiah. 
Kimchi  concedes  that  the  expressions  are» 
"great  exaggerations  if  applied  only  to  Solo- 
mon." A  Rabbinnical  translation  of  the 
seventeenth  verse,  quoted  by  Leathes  and 
Chandler,  makes  "Yinnon"  to  be  one  cf  the 
names  of  the  Messiah,  and  affirms  his  exist- 
ence from  before  the  creation  of  the  sun. 

But  time  will  not  permit  us  to  review  these 
Messianic  references  in  detail.  Enough 
has  been  adduced  to  justify  the  con- 
clusion that  the  best  Hebrew  scholar- 
ship of  the  ages  has  regarded  the 
Psalms  as  being  pervaded  by  the 
Messianic  element.  And  the  writers  of 
the  Psalms  themselves  have  but  given  ex- 
pression to  the  nation's  hope,  as  they  saw  in 
prophetic  vision  the  ideal  king,  and  por- 
trayed in  grand  and  glowing  measure  the 
glories  to  be  realized  by  the  advent  of  Mes- 
siah, who  was  to  be  of  David's  house  and  to 

SIT  UPON  DAVID'S  THRONE. 

I  omit  the  reference  to  the  Twenty-second 
Psalm,  not  from  any  doubt  of  its  Messianic 
character,  but  because  Jewish  interpretation, 
recoiling  from  the  idea  of  a  suffering  Mes- 
siah, has  consistently  and  persistently  denied 
to  this  psalm  a  Messianic  reference.  But,  in- 
as  much  as  later  JewiHh  interpretation  has 
spoken  of  a  double  Messiahship,  the  one 
to  be  realized  in  the  Son  of  Joseph,  or 
Kphntim,  the  otner  in  the  Son  of  David,  the 
one  to  suffer,  the  other  to  reign,  (Z<>/i,tr,  \\'<  xt , 
Int.  li.O).  I  trust  it  will  not  be  deem  d  Incon- 
sistent \\ith  the  declared  object  of  this  ^ 
if  I  Hiiggest  that  the  demands  of  exegesis 
might  be  better  sa.isfied  by  conceding  the 
possibility  of  a  single  Messiah  with  a  dual 
advent,  so  that  Hu  of  the  "marred  vi.-.. 
and  the  glorious  countenance  of  despised  con- 
dition and  universal  dominion  may  bo  one 
and  the  same  person,  in  whose  manifestation 


the  shame  might  be  but  brief  and  temporary, 
while  the  glofy  that  follows  is  eternal. 

The  prophets  of  the  Israelitish  kingdom,  in 
its  later  period,  point  still  more  clearly  to  the 
personal  Messiah,  and  unfold  with  ever  grow- 
ing distinctness  the  idea  of  a  future  king, 
power  and  love,  and  the  gentleness  of  his 
sway,  are  placed  in  contrast  with  human 
tyranny  and  oppression.  The  prophets  of  the 
captivity  tell  of  his  glory  and  the  universal 
extent  of  his  dominion.  The  prophets  of  the 
restoration  encourage  loyalty  to  Zerubbabel 
by  celebrating  the  praises  of  the  scion  of 
David't'  house.  To  quote  particular  passages, 
with  the  history  of  Hebrew  interpretation, 
would  be  too  great  a  trespass  upon  the  time 
of  this  assembly. 

It  is  enough  to  say  that  a  clearly  defined 
current  of  expectation  can  be  traced  through- 
out the  entire  period  of  inspired  Hebrew  his- 
tory, becoming  more  definite  and  particular 
and  intense  as  the  years  increase.  Then,  as 
the  record  of  inspiration  ceases  and  the  his- 
tory becomes  shrouded  in  darkness,  the  na- 
tion shattered,  and  the  people  scattered,  op- 
pressed and  persecuted  to  a  degree  that 
might  well  have  put  an  end  to  the  race  and 
utterly  extinguished  national  hope;  yet  the 
literature  of  this  very  period  discloses  a 
stronger  and  intenser  grasp  upon  the  expec- 
tation of  the  personal  deliverer. 

THE  APOCALYPTIC  LITERATURE, 

running  through  a  period  of  two  centuries 
preceding  the  destruction  of  Jerusalem  (such 
as  the  Sybylline  oracles,  the  Book  of  Enoch, 
etc.)  glow  and  blaze  with  the  fires  of  Israel's 
hope. 

Thus,  the  Sybyl:  "A  holy  king  shall  come 
to  hold  the  scepter  of  every  land  for  all  ages 
as  time  hastes  on." 

Thus,  Enoch:  "And  in  those  days  the 
earth  shall  give  back  that  which  has  been 
intrusted  to  it  *  *  *  and  Messias  shall 
chose  the  righteous  and  holy  among  them,  for 
the  day  is  come  that  they  should  be  deliv- 
ered." (West,  Int.  I:.'::.) 

The  interpretative  writings,  as  the  Tar- 
gums  furnish  abundant  evidence  of  a  like 
character.  And  the  mystic  literature  of  later 
date  as  Jetsira  and  Zohar,  maintain  a  two- 
fold Messiah,  the  Son  of  David,  and  the  Son 
of  Kphraim.  (West,  1:19;. 

And  that  he-pe  is  still  cherished  throughout 
the  worid  in  many  thousand  Uehrew  hearts 
iiml  hum. -s.  IT.  Adler  says:  "Farbeitfrom 
met.,  allow  you  to  imagine  that  the  I'.iMe 
does  not  contain  predictions  couched  in  plain 
and  distinct  language,  concerning  the  advent 
of  the  true  Redeemer.  The  doctrine  of 
the  coming  of  a  personal  Messiah  is  the  purple 
thread  that  runs  through  the  writings  of  our 


vr,  AND  Ft"  IT  I.' 


prophets  and  historians.  Thin  belief  in  the 
ooming  of  ft  Redeemer,  al  whose  appearance 

Israel  will  be  gathered  together  from  the  four 
corners  of  the  earth,  and  again  hn  united  so 
as  to  form  a  happy  ami  nourishing  nation, 
this  belief  lias  been  a  precious  heirloom, 
handed  down  from  generation  to  generation. 

•II    \\.V-    THIS  HOPE 

that  upheld  our  Ion-fathers  amid  all 
Bufferings.  This  hope  was  the  silver  lining 
of  the  darkest  and  gloomiest  cloud  tliat  ever 
lowered  upon  them.  AVlu-u  under  the  sway  of 
the  Roman  Emperors,  and  later,  through  tho 
dark  middle  ages,  their  lives  were 
sacrificed,  their  blood  was  ruthlessly 
shed,  and  their  substance  plundered; 
when  they  were  surrounded  on  all  sides 
by  cruelty,  ignominy,  and  contempt;  this  was 
the  balm  that  healed  their  wounds,  the  solace 
that  lightened  the  burdon  that  rested  on  their 
weary  shoulders."  (Course  of  Sermons, 
quoted  by  Gloag,  80.) 

The  Hebrew  orayer  book  gives  expression 
to  the  faith  and  hope  of  Israel  in  words  like 
these  (I  quote  from  Gioag):  "I  believe  with  a 
perfect  heart  that  Messiah  will  come,  and  al- 
though His  coming  be  delayed  I  will  still  wait 
patiently  for  His  speedy  appearance." 

"Mayest  Thou  be  pleased  to  grant  that  the 
memorial  of  the  Messiah,  the  Son  of  David, 
Thy  Servant,  may  ascend,  come,  attd  be  re- 
membered in  Thy  presence." 

Here,  then,  is  a  nop3  that  centers  in  a  person; 
a  hope  based  upon  a  divine  promise;  cher- 
ished with  varying  clearness  and  intensity  bv 
one  peocle  for  4,000  years,  and  all  this  at- 
tested by  authentic  history  and  official  utter- 
ance. Let  us  placj  this  fact  alongsida  of  an- 
other fact,  viz.,  thj  history  of  Israel  since  the 
dispersion,  the  survival  of  untold  calamity, 
and  the  stupendous  wonder  of  her  preserva- 
tion. Can  we  avoid  the  conclusion  that  these 
two  facts  are  most  closely  related  the  one  to 
the  other?  Are  we  not  forced  to 
find  tiie  reason  for  the  one  in  the  influence  of 
the  other?  Must  we  not  concede  that  the 
past  history,  and  tne  present  position  and  in- 
fluence of  historic  Judaism  are  directly  due 
to  the  subjective  power  of  Israel's  hopa  and 
to  the  divine  certainty  of  Israel's  promise? 

THINK  OF   THAT  HISTORY. 

A  people  without  a  country,  yet  preserving 
the  marks  of  a  distinct  nationality;  loyal  and 
helpful  citizens  of  the  countries  where  they 
dwell,  yet  distinguished  from  every  other 
people  under  heaven.  A  living  writer  has 
eloquently  said:  "They  have  been  spread  over 
every  part  of  the  habitable  globe;  they  have 
lived  under  the  regime  of  every  dynasty;  they 
have  shared  the  protection  of  just  laws  and 
the  proscription  of  cruel  laws.  They 


>1         I  every  tODgtU)  »ud 

•nowa    of 

Lapland    have  ,-hul.  ,1, 
•1  ili.  in.       I 
UMt,  tli.«    .Ionian,  th.     Mi- 

an. 1     iMiigMu 

wilh  au.v  ""•  :"8  the  most  iiluiu 

trions  have  fallen     ami     bttl  .    n  that 

eonsti-ueted     i|H.ln.      j>ui     .,,,.     j  ,  n    L;1 

union-  the  mm.-,  a  livm-;     momu 

MriitMil.ility. 

H\\ord  and  li-ht.-d  th--  Ia-ot.      Bu] 

harl.untv   have  Miutieii    them    will.    tin  | 

IVr.i.-ny.      iVnal  n-.-npts  amid.-,  p  pn 

have  visited  on  tin-in    n  1S  chas- 

ti>.-m.-nt,  and,  notwithstanding    all,  tin 

vive. 

rheimwn  Hush  on  HI.  rub,  Israel  ha« 
continued  in  the  flames,  but  u 
They  are  the  aristocracy  of  neriptur.  ,  r.-ft  of 
coronets,  princes  in  degradation.  A  I'.abylon- 
ian,  a  Theban,  a  Spartan,  an  A'h.  -man  are 
names  known  only  in  history.  Their  shad- 
ows alone  haunt  tin-  world  and  ili-kur  i;pon 
its  tablets.  A  Jew  wall  dwells 

in    every    capital,    traverses    every  exchange 
and  relieves  the  monotony  of  the    nations    of 
the    earth.     The    race  ha<  inherited  t;. 
loom  of  immortality,   incapable   of  extinction 
or  amalgamation." 

"O,  pride  of  ancestry,  be  dumb,  thy  parchment 

roll  reviewl 
What  is  thy  liue  of  ancestors  to  that  which  boasts 

t  e  Jew? 
The  anci  nt  Briton,   where  is  he?    The  Saxons, 

who  are  they? 
The  Norman  is  a  fleeting  shade—  a  thing  of  yes- 

terday. 
Bu:  h  •  may  boldly    lift    his   eyes  and  spread  his 

hands  abioad, 
And  nay,  'Four  t  ousand  years  ago  my  sires  on 

Canaan  stood.' 

O,  who  shall  dare  despise  the  Jew,  whom  God 

liath  not  despised, 
Nor  yet  for>aken  in  His   wrath,  though  long  and 

sore 
From  in  ml  land  the  Lord  shall  bring 

••ople  forth, 

And    Zion    he  the  giory  yet  and   wonder  of  the 
earth." 

ujn  Quarterly  ,  Ju'y  ,  \ 


Surely  nothing  like,  this  is  to  be  found  else- 
where in  human  history.  Subject  any  other 
people  to  the  same  experiences  as  have  fallen 
to  the  lot  of  this  people  and  the  re-ult  would 
be  absorption  or  extinction.  But  neither  ab- 
sorption nor  extinction  has  been  the  fate  of 
the  Jew.  They  are  said  to-day  to  number 
7,000,000. 

Its  explanation  must  be  sought  apart  from 
the  ordinary  influences  that  mold  the  desH- 


50 


PAST,  PRESENT,  AND  FUTURE  OF  ISRAEL. 


nies  of  nations.  We  believe  it  is  due  to  the 
special  power  and  providence  of  God.  Sub- 
jectively, Israel  owes  her  preservation  to  her 
hope.  Objectively,  to  the  promise  of  deliver- 
ance and  restoration  and  natioaal  rehabilita- 
tion connected  with  the  hope  of  a  per- 
sonal deliverer.  And  if  the  preservation  of 
Israel  as  a  distinct  people  among  the  nations 
of  the  earth  is  due  to  that  promise  which 
throughout  the  ages  has  formed  the  enduring 
basis  of  the  hope,  then  it  follows  that  Israel's 
realization  of  the  promise  must  depend  upon 
the  continued  cherishing  of  the  hope.  To 
abandon  the  hope  of  a  peisonal  Messiah  is  to 
destroy  all  explanation  and  every  justification 
of  continued  racial  distinction.  I  'do  not 
wonder  if  those  Israelites  who  have  given  up 
the  expectation  of  a  personal  Messiah 
should  also  dispaiage  the  importance 
of  preserving  a  pure  Hebrew  lineage. 
They  are  at  least  consistent,  because  the  one 
can  not  be  justified  without  the  other.  But 
the  race  distinction  can  not  be  destroyed. 
God  Almighty  is  en.isted  for  its  preservation, 
and  He  will  continue  to  preserve  it  until  His 
purposes  to  be  accomplished  by  means  of  it 
are  fulfilled.  And  its  only  explanation,  its 
only  justification,  from  the  human  side,  is  the 
continued  che'isliing  of  the  hope.  And  if  the 
hope  continues  to  be  held  as  a  living,  oper- 
ative force  is  not  Israel  bound  to  give  her 
thought  and  prayer  with  undimimshed  dili- 
gence and  earnestness  to  the  study  of  the  pre- 
dictions and  promises  which  set  forth  that 
hope? 

I  DO   NOT   WISH   TO   INSINUATE, 

even  never  so  remotely,  that  Hebrew  scholar- 
ship and  piety  have  been  negligent  in  this 
regard,  for  much  of  the  best  scholarship  that 
has  been  occupied  with  the  interpretation  of 
the  Hebrew  scriptures  has  come  from  the 
ranks  of  Israel.  But  too  often  the  study  has 
been  conducted  with  an  eye  open  to  the  Chris- 
tian controversy,  and  too  much,  perhaps,  in 
the  controversial  spirit.  But  this  fault  is  not 
to  be  charged  upon  the  Jew  alone.  It  can  not 
be  denied  that  the  spirit  has,  perhaps,  to  an 
equal  extent,  affected  certain  lines  of  inter- 
pretation on  the  Christian  side.  For  example, 
Christian  interpretation  has  been  grievously 
at  fault  in  the  distribution  it  has  made  of  the 
literal  and  the  spiritual  in  Old  Testa- 
ment prophecy.  It  has  frequently  taken 
"Israel"  to  mean  the  Jew,  whenever  curses 
are  pronounced,  but  when  blessings  are 
dispensed,  then  "Israel"  quite  conveniently 
becomes  a  figurative  term  and  means  the 
Christian  Church.  A  more  unjust  principle 
of  interpretation  could  hardly  be  conceived, 
especially  in  view  of  this;  that  the  authorita- 
tive expounder  of  Christianity,  himself  a 


Hebrew  of  the  Hebrews,  has  declared  that  the 
blessings  portrayed  to  the  fathers  belong  to 
the  literal  Israel,  and  that,  if  gentilism  has 
any  share  in  them  at  all,  it  comes — not  by 
having  supplanted  Israel — but  by  being 
grafted  into  Israel  through  the  covenant  made 
with  Abraham.  Rom.  xi,  13-26. 

Now  the  right  and  reasonable  thing  for 
both  Jew  and  Christian  would  seem  to  be 
this — that  we  shall  come  to  the  study  of  these 
scriptures,  having  first  banished  every 
thought  of  controversy,  and  with  a  mutual 
desire  only  to  know  the  truth.  We  have  this 
common  ground  on  which  to  stand.  We  both 
cherish  the  hope  of  a  Messiah  to  come.  With- 
out that  hope  we  have  no  right  to  call  our- 
selves either  Jews  or  Christians.  The  Jew 
who  abandons  the  Messiahic  hope  of  his 
nation  so  far  forth  ceases  to  be  an  Israelite. 
And  with  equal  truth  it  may  be  said  that  the 
Christian  who  abandons  the  hope  of  a  coming 
Christ  so  far  forth  ceases  to  be  a  Christian. 

WE   UNDERSTAND,    OF   COUESE, 

the  points  of  this  common  faith  wherein  we 
differ.  The  Christian  regards  the  Messiah  as 
one  divine  person,  wiih  a  dual  nature,  a  dual 
advent,  and  a  dual  mission,  and  he  is  prepared 
to  find  a  portion  of  that  mission  already  ful- 
filled in  history.  The  remainder  he  expects 
to  be  fulfilled  at  some  time  in  the  future.  I 
raise  no  question  here  as  to  when,  how,  or  for 
what  purpose  the  Christian  expects  the  Christ 
to  come.  Let  it  be  enough  to  say  that  he 
cherishes  the  hope,  and  there  he  and  the 
Israelite  are  at  one.  And,  if  we  hold  to  the 
hope,  my  contention  is  that  we  both,  the  Jew 
and  the  Christian,  are  bound  to  find  out  all  we 
can  concerning  Him  for  whose  appearing  we 
look  and  wait. 

There  is  a  very  important  sense  in  which  it 
is  true  that  the  scepter  has  not  yet  departed 
from  Judah.  Aben-Ezra  thus  interprets  the 
Shiloh  prophecy:  "It  is  not  the  sense  of  the 
words  that  the  scepter  shall  depart  when 
Shiloh  shall  have  come;  but  the  saying  is  like 
this:  'Bread  shall  not  be  wanting  until  he 
shall  have  abundant  fields  and  vines;  much 
less  will  bread  be  wanting  when  thut  time 
comes.'  So,  the  scepter  shall  not  depart  from 
Judah  until  Shiloh  comes,  i.  e.,  the  scepter 
will  never  depart  from  Judah,  much  less 
when  Shiloh  comes."  Hengntenberg  gives 
the  exegesis  thus:  "Judah  shall  not  cease  to 
exist  as  a  tribe,  nor  lose  its  superiority, 
until  it  shall  be  exalted  to  higher  honor 
and  glory  through  the  great  KrclrrimT  who 
shall  spring  from  it,  and  whom  not  only  the 
Jews  but  all  the  nations  of  the  earth  shall 
obey."— Jieng.  Christ,  i.,  09. 

In  the  darkest  periods  of  Jewish  his'ory  the 
scepter  of  Judah  has  been  strong  and  widely 


PAST,  PRESENT,  AM'   I  I   It  i  \ii. 


felt.  All  through  the  middle  ages  th<;  pos- 
sessors of  the  greatest  learning  were  . I 
When  Charlemagne  would  restore  lid ,-ral  cult- 
nre  to  his  realm,  he  stocked  the  prof- 
ships  in  the  universities  with  Jews.  The 
"Novum  Organum"  of  Sir  1'nuu'ia  Baoon  is 
credited  with  having  revolutionized  the  trend 
of  philosophic  thought.  But  Sir  Francis  is 
accused  with  having  appropriated  the  "Opus 
Majus"  of  Roger  Bacon  of  the  thirteenth 
century. 

IP  THIS  CHARGE  BE  TRUE, 

then  the  world  is  primarily  indebted  to  neither 
of  the  Bacons  for  the  Baconian  philosophy. 
For  honest  Roger  frankly  admits  that  he  was 
indebted  to  the  libraries  of  Jews,  "so  rich  in 
science,  philosophy,  and  historic  lore,  which, 
on  their  expulsion  from  England,  they  were 
compelled  to  leave  behind."  Thus,  in  the 
eloquent  words  of  Di.  Miller,  "The  brilliant 
crown  of  modern  thought  belongs  not  to  the 
Sage  of  Verulam.  The  crown  of  law,  of  lit- 
erature, of  philosophy,  of  science,  of  art — the 
universal  crown — is  placed  by  the  hand  of 
God  upon  the  brow  of  the  world's  great  leader 
and  benefactor,  the  Jew." 

if  we  ask  to-day,  "Who  controls  the  finances 
of  the  world?"  the  answer  is,  the  Jew.  Who 
holds  the  treasuries  of  most  European  gov- 
ernments in  his  grasp?  The  Jew.  Jews,  and 
men  of  Jewish  birth,  hold  seventy  pro- 
fessors' chairs  in  the  universities  of 
Germany  alone.  The  journal  of  largest  cir- 
culation in  London  is  owned  by  a  a  Jew.  The 
party  of  progress  in  Spain  is  led  by  a  Jew,  and 
the  most  influential  Spanish  journal  is  edited 
by  a  Jew.  Of  twenty-three  Liberal  journals 
in  Berlin  all  but  two  are  in  Jewish  hands. 
Of  three  hundred  and  seventy  authors  in 
Lower  Austria  two  hundred  and  twenty-five 
are  Jews.  The  great  conservative  Prime  Min- 
ister of  England  was  a  Jew.  The  late  Master 
of  the  Rolls,  pronounced  the  ablest  lawyer  in 
equity  in  the  present  generation,  was  a  Jew. 
—Presbyterian  Quarterly,  July,  1887. 

If,  then,  such  position  and  such  honor  have 
been  achieved  in  the  face  of  circumstances 
the  most  adverse,  what  may  not  be  accom- 
plished in  the  way  of  leadership  and  progvess 
when  Israel's  rightful  place  is  openly  ack 
nowledged  among  the  peoples  of  the  earth? 
If  this  has  been  done  in  the  gr*en  tree,  what 
shall  be  done  in  the  dry? 

Verily,  the  sceptre  of  influence  and  power 
has  not  yet  departed  from  Judah,  nor  will  it 
even  then  depart  when  Shiloh  shall  have 
fully  come,  for  then  the  sceptre  of  universal 
dominion  will  be  in  the  hands  of  the  Lion  of 
the  tribe  of  Judah.  May  Judan's  children  be 
prepared  to  hail  him  with  gladness  in  that 
day. 

At  the  conclusion  of  Dr.  Marquis*  paper  a 


colleoti. »M  was  taken    up   while  the  following 

hymn   \vus  mm^: 

:  Is  with  liillH  surrounded, 
Zion,  kept  by  p.,-.* 
All  her  foes  shall  be  confou 
Though  tho  world  in  arms  combine; 

Happy  Zion, 
What  a  favored  lot  is  thine. 

"  BY  AN  ISRAELITE." 
"THE  ANT  i  THE  JEWS 

OF    RUSSIA,''     1)1  IK    AMD 

OOMI'KKH: 

The  programme  annoii'i  -.-d  a  paper  by  "An 
Israelite,"  and  much  interest  was   manifested 
in  the  personality  concealed  under  tho  words. 
Mr.  BlackHtone,  in  introducing  Uabbi   Stolz  as 
the  reader  of  the  paper,  partially  satinti<  d  this 
curiosity  by  statin-  that  it  had  been  prep., 
by  Mr.  Zulotkoff,  editor  of  tho  J«wi*h  (Jon 
of  Chicago,  assisted  by  a  gentleman   who 
ferred  not  to  reveal  his  identity.      As  Mr.  Zu- 
lotkoff suffered  personally  from  the   pern 
tions  of  the  Jews  in  Russia,   the   very  closest 
attention  was  paid  to  the  reading.     The  paper 
was  as  follows: 

A  word  of  apology  is  necessary  in  tho  pres- 
entation of  this  subject  for  the  liberty  I  have 
taken  in  restricting  it  somewhat.  Anti-Semit- 
ism is  a  broad  word — it  would  cover  hatred  of 
Semitic  people  other  than  the  Jews — it  would 
demand  an  examination  of  the  laws  and  his- 
tory of  many  nations  in  all  times.  Such  an 
extended  inquiry  I  was  unable  to  make.  But 
even  anti-Semitism  of  to«-day  is  too  broad  a 
theme  for  a  short  paper.  While  there  are 
doubtless  elements  in  common  in  that  spirit 
which  is  termed  anti-Semitism  in  Germany, 
France,  Austria,  America,  Russia,  the  problem 
of  the  causes  and  the  inquiry  into  plans  for 
its  suppression  by  law,  discussion  or  any 
other  means  are  entirely  different  in  each  of 
these  countries. 

In  France,  for  instance,  Boulangism  and 
anti-Semitism  are  closely  united,  and  as  the 
French  people  have  crushed  oat  the 
former  so  will  they  crush  out  what  re- 
mains of  the  latter.  In  Germany  the  trouble 
is  closely  connected  with  politics,  though  a 
spirit  of  envy  and  jealousy  no  doubt  helps  to 
stir  up  the  reactionary  feelings  that  linger  in 
the  breasts  of  many  people  there.  In  Austria, 
social  and  business  competition  help  to  in- 
flame the  passions. 

IN  AMERICA,  THIS  LAND 

of  freedom  and  liberty,  anti-Semitism  shows 
itself  chiefly  in  the  social  sphere.  Every, 
where,  however,  a  feeling  born  of  tradition 
and  training  prevails  among  a  greater  or 
smaller  number  of  men  of  all  classes  of  so- 
ciety that  the  Jew  is  a  member  of  a  nation  of 
his  own.  That  he  stands  apart  from  the  rest 
of  the  community,  that  he  is  a  stranger.  This 


PAST,  PRESENT,  AND  FUTURE  OF  ISRAEL. 


feeling  where  it  exists  generally  produces 
a  result  little  in  accordance  with  a 
true  Christian  spirit  of  hospitality.  No- 
where does  this  feeling  exist  to  a  greater  ex- 
tent and  nowhere  do  the  laws  of  the  country 
ao  recognize  it  as  in  my  native  land,  Russia, 
where  the  Jew  is  not  even  a  citizen  and  never 
was,  though  Russia  has  been  his  home  for 
centuries.  To  Russia  then  as  presenting  some 
of  the  most  interesting  phases  of  anti-Se- 
mitism, and  those  with  which  I  am  best  ac- 
quainted, I  shall  confine  my  remarks. 

THE   KEAL   CAUSE 

of  the  persecution  of  the  Jews  in  Russia  is  to 
be  sought  not  in  the  prejudices  and  the  hatred 
of  the  Russian  people  against  the  Jews,  but  in 
the  arbitrariness  and  the  arrogance  of  the 
men  who  stand  at  the  head  of  affairs  in  that 
country.  They  care  more  to  enforce  their 
own  views  and  inclinations  than  to  follow  the 
sentiments  and  to  seek  the  welfare  of  the  peo- 
ple at  large.  Had  the  Russian  people  had 
their  own  way  in  regard  to  their  Jewish  coun- 
trymen the  condition  of  the  latter  would  be 
almost  an  enviable  one.  By  nature  the  Rus- 
sian people  are  hospitable  and  tolerant,  and 
wherever  there  is  no  interference  or  proscrip- 
tions on  the  part  of  the  government  the  social 
and  commercial  relations  between  the  people 
and  the  Jews  are  friendly  and  peaceable. 

The  reign  of  Alexander  II.  gave  abundant 
evidence  of  this.  Under  that  humane 
sovereign  the  exceptional  laws  against  the 
Jews  began,  to  a  great  extent,  to  be  forgotten 
or  overlooked.  These  laws,  which  bear  the 
stamp  of  the  barbarity  of  the  middle  ages, 
were  transferred,  like  an  inheritable  disease, 
from  generation  to  generation,  since  the 
time  of  Ivan  Grosni  (John  the  Cruel),  and 
were  in  the  current  of  time  extended,  altered 
and  mutilated  by  Jew-haters  who  attained 
legislative  or  executive  authority,  so  that  they 
now  form  a  labyrinth  without  system  and  full 
of  contradictions,  through  which  even  the 
most  subtle  legal  talent  can  not  find  its  way. 

THE  ADMISSION  OF  THE  JEWS 

to  the  high  schools  and  universities  and  the 
founding  of  two  so-called  rabbinical  semi- 
naries,with  a  high  school  course,  in  the  center 
of  Jewish  population,  which  took  place  under 
the  late  Emperor,  had  an  effect  like  the  aboli- 
tion of  a  huge  dike  which  has  loog  withstood 
the  natural  current  of  a  mighty  river. 

There  was  no  so-called  liberal  perversion, 
there  was  no  branch  of  science  or  of  art  to 
which  thousands  of  Jewish  young  men  had 
not  devoted  themselves  with  great  success. 
They  found  recognition  everywhere.  At  the 
expiration  of  ten  or  fifteen  years  the  most 
friendly,  yea  brotherly,  relations  existed  be- 
tween Jew  and  Christian  in  the  scientific  and 


literary  classes.  When  about  twenty  years 
ago  a  Russian  journalist  took  tbe  liber  y  of 
using  the  term  "Shid"  (corresponding  with 
"Jew"  or  "Sheeny"),  there  appeared  in  a  day 
or  two  throughout  the  press  of  the  whole 
country  a  most  bitter  protest,  signed  by  115  of 
the  best  known  journalists  and  authors  of  the 
day,  against  the  revival  of  these  untimely 
prejudices.  The  Russian  and  Jewish  youth 
studied,  wrote,  and  asociated  socially  to- 
gether; they  fought  together  for  the  ideaU  of 
civilization  and  liberty,  while  the  Jewish 
parents  with  head-shaking  and  uncertainty 
looked  at  the  doings  of  their  children  and 
wondered  much  how  the  i  hinese  wall  which 
had  so  long  separated  their  sons  from  the 
natives  so  quickly  disappeared. 

UNDEB  THE   BLISSFUL  INFLUENCE 

of  the  predominant  liberal  spirit  which 
marked  the  time  from  the  conclusion  of  the 
Crimean  war  until  the  accession  of  Alexander 
III.  to  the  throne,  even  the  executive 
power  treated  with  leniency  and  indulgence 
the  trespasses  against  the  exceptional  and 
Jewish  laws  which  were  still  in  force.  As 
ex-soldiers,  as  mechanics,  as  merchants  of 
the  first,  second,  or  third  guild,  and  later  on 
as  privileged  through  higher  education  and 
merit,  the  Jews,  one  by  one,  but  in  the  ag- 
gregate in  great  numbers,  left  the  over- 
crowded provinces  to  which  they  were  re- 
stricted by  law  and  advanced  to  the  interior 
of  the  country  where  they  found  a  much 
broader  and  more  profitable  field  of  activity. 
There,  too,  they  were  cordially  received  as 
welcome  guests,  and  the  most  friendly  rela- 
tions were  soon  established  between  Jews 
and  Christians.  The  only  Jew  hating  class  in 
those  interior  provinces  was  that  of  the  Rus- 
sian merchants,  who  found  a  dangerous  com- 
petitor in  the  thrifty,  steady,  and  industrious 
Jew;  but  just  these  Russian  merchants  were 
at  that  time  very  unpopular  among  the  poorer 
classes  on  account  of  their  extortions  and 
rapacity  and  their  attempts  to  grow  rich  at 
the  expense  of  the  common  people.  All  their 
insinuations  against  the  new  comers  availed 
them  not — nay,  it  even  helped  the  Jews  to 
gain  a  firm  foothold  in 

THESE  INTEBIOB  PBOVINCES. 

At  that  time  there  were  rumors  of  the 
admission  of  the  Jews  to  citizenship, 
whu-ii  would  doubtless  have  been  carried 
into  effect  had  not  Alc\.unlrr  II.  been 
cut  short  in  his  emancipating  career  by  that 
horrible  death  nine  years  ago.  A  terriblo  re- 
action followed  his  death.  The  C  hauvinifltic, 
panslavistic,  or  know-nothing  party  came  into 
power,  and  everything  liberal  in  state  as  well 
as  in  church  was  stamped  out.  The  persecu- 
tion of  the  Jews  followed  as  the  natural  effect 


PAST,   PBESEH  I,  AM)  1 


of   tht>    general    reaction,     a   phenomenon  ob- 
servable iu  every  country  in  Ku: 

"When  Menzel  again  joins  tho  reactionary 
party,"  said  the  brilliant  Heine,  "he  . 
abuses  the  .lews."  The  same  tiling  happened 
in  Russia,  although  the  name  of  that  n-action- 
ary  gentleman  was  not  Monzel,  but  Iwan.  The 
Jews  are  everywhere  identified  with  the  liln-ral 
movements,  and  suffer  the  most  at  their  fail- 
ures. So  it  was  here.  Wliat  little  freedom 
the  Jews  had  begun  to  enjoy  during  the  late 
regime  died  as  did  the  thousands  of  noble 
souls  exiled  to  the  mines  of  cold, 
far-away  Siberia.  The  government,  led 
by  Iguaeiew,  seemed  to  be  bent  upon 
making  it  impossible  for  the  Jews  to  earn 
a  livelihood.  To  effect  this  it  was  only  neces- 
sary to  adhere  to  the  old  exceptional  laws 
against  the  Jews  and  to  see  that  they  were 
rigidly  enforced.  And  this  was  done  tince 
then  in  the  most  cruel  way.  All  reactionary 
lements  now  emerged  and  became  conspicu- 
ous in  the  bureaucracy  and  the  departments 
of  the  government  as  well  as  in  the  journal- 
istic world.  Tbe  hatred  of  the  Jews  became 
a  fad  adocted  almost  universally  in  Russia. 

THE    JEWISH  POPULATION 

is  the  scapegoat  to  whom  all  social  and 
economical  evils  are  ascribed;  the  Jew  is  re- 
sponsible for  everything  which  ought  not  to 
have  come.  This  is  what  the  Chauvinistic 
press  wants  to  impress  upon  the  minds  of  th  > 
Russian  people.  The  pillages  and  liots  from 
nine  to  ten  years  ago  are  to  be  ascribed  from 
these  insinuations  rather  than  the  hatr°d  o 
the  people.  The  exceptional  laws  and  the 
barbarous  treatment  of  the  Jews  on  the  part 
of  the  government  helped  very  much  to  im- 
press upon  the  masses  a  perverted  opinion  of 
the  Jews  in  general. 

The  pillages  and  riots  of  the  ignorant 
crowds  whose  lowest  passions  and  savage 
animosities  were  excited  through  the  above 
mentioned  influence  of  the  evil  spirits  form- 
ing a  part  of  the  so-called  higher  classes  are 
hardly  worth  mentioning  in  comparison  with 
the  terrible  effects  resulting  from  the  strict 
enforcement  of  the  restrictive  laws  known  as 
the  regulations  of  May,  1883.  The  restriction 
of  the  three  principal  rights  of  man,  that  of 
freely  choosing  his  place  of  residence  and 
his  occupation  and  the  right  to  a  higher  edu- 
cation, whioh  are  now  denied  to  the  Jews  in 
Russia,  places  the  majority  of  them  in  such  a 
desperate  situation  that  there  is  no  escape  ex- 
cept, possibly,  by  emigration. 

The  Jewish  population  of  Russia,  which 
forms  nearly  half  of  the  entire  Jewish 
population  of  ^Europe  and  America  com- 
bined is  crowded  together  in  about  twenty- 
one  western  and  southwestern  provinces 


of   the  empire,  which  an-,  even  \\ithoiit    tin-in, 

thickly  settled.      I  .   .ire    allowed 

!<•  "uly  in  ,WIIH.     Th. 

j  .ii-wisii  meohi 

i'»  'he  empi:  ,[    to    a    minimum     hv 

the  arbitrary  int.  of  the  exceptional 

la\\s.  wlii,-li  are  in  themMln  •  • 
and  pe|-plr\i-d  and  allow  tin-  wid 
the  malignity  of  the 

Ji:\v  HATIM;  KXKCITIVB  POWEB. 

The  Je\\s  an-  not  allow  d  to  •  n-a-n  in  agri- 
cMilture.  Almost  all  the.  J.-wi.-h 
colonies  \\  hieli  existed  in  the  western  prov- 
inces have  been  dissolved  in  consequence  of 
the  May  regulations,  and  tlio  colonists  havo 
been  compelled  to  leave  their  farms  and  vil- 
lages and  go  to  the  only  plac  !  them 
for  iv.-idenceH,  the  cities  and  towns.  In  every 
department  of  manual  labor  which  was 
within  their  reach  there  is  an  over- 
flow. Nearly  all  the  carpenters,  joiners, 
tailors,  and  shoemakers  are  .Jews. 
They  now  control  about  all  the 
commerce  and  the  industry  of  these  prov- 
inces, but  the  cities  are  so  overcrowded  with 
them  that  it  is  impossible  for  all  of  them  to 
find  employment  in  productive  work,  hence 
the  general  poverty  among  them.  This  is  the 
answer  to  the  reproach  of  the  advocates  of 
even  more  restrictive  measures  against 
that  they  abstain  from  productive  work. 

The  activity  in  trade  and  commerce  and  th.) 
industries  in  general  is,  because  of  the  dili- 
gence and  sobriety  of  the  Jews,  greater  in 
he  western  provinces,  Lithuania,  Poland,  and 
Russia-Minor  than  in  any  other  part  of  the 
empire;  on  the  other  hand  the  Christian  pop- 
ulation of  these  provinces  lacks  the  culture 
and  strength  of  character  to  combat  with  the 
lively,  pushing,  and  energetic  Jews,  who  by 
long  suffering  and  persecution  became  hard- 
ened and  skillful  in  the  social,  economical 
struggle.  And  yet  even  this  Christian  popu- 
lation is  at  peace  with  the  Jewish  neighbors. 

The  restriction  to  certain  districts  has  an- 
other injurious  effect  upon  them.  It  keeps 
the  masses  in  their  old,  in  many  instances, 
absurd  mode  of  living  and  traditions,  whioh 
in  no  wise  agrees  with  the  requirement?  of 
the  present  times. 

It  was  not  long  ago  the  Jewish  young  men 
cheerfully  entered  the  ranks  of  the  Russian 
army,  knowing  that  when  their  time  of  service 
would  be  over  they  would  be  allowed  to  settle 
in  any  part  of  the  empire.  Parents  did  their 
utmost  and  feared  no  sacrifice  in  orderito  send 
their  children  to  high  sehools  and  colleges, 
and  the  young  students  suffered  many  priva- 
tions and  humiliations  in  order  tha 
might  complete  their  course  of  study. 

All  this    is    of  no    avail  now.    Th-,-  Jewish 


54 


PAST,  PRESENT,  AND  FUTURE  OF  ISRAEL. 


soldier  after  he  is  discharged  is  compelled  to 
go  back  to  the  provinces  allotted  for  the  set- 
tlements of  the  Jews,  and  is  accorded  no  more 
rights  and  privileges  than  his  unfortunate 
brethren.  The  student  must  await  his  term 
to  be  admitted  to  the  university,  and  a  long 
wait  it  is  at  times,  as  the  Jews  are  allowed  to 
form  only  5  per  cent  of  the  whole  body  of 
students. 

The  irregularities  and  absurdities  in  the 
administration  of  justice  are  very  character- 
istic of  the  perplexity  and  entanglements 
which  predominate  in  Russian  legislation  in 
respect  to  the  Jews,  of  which  the  following 
will  offer  a  typical  example:  Siberia,  as  is 
well  known,  lies  beyond  the  scope  of  the 
Jewish  settlement.  Should  a  Jew  dare  to  set- 
tle in  that  country  without  the  permission  of 
the  government,  which  is  granted  only  under 
certain  circumstances,  and  of  course  not 
without  considerable  expense,  the  first  po- 
liceman who  comes  across  him  will  arrest 
him  and  with  no  consideration  for  his  age  or 
standard  he  will  be  sent  back  chained  to- 
gether with  the  worst  criminals  to  his  native 
province.  Should  he,  however,  commit  a 
crime  which  is  punishable  with  exile  to  Si- 
beria, he  then  enjoys  the  right  of  residing 
there. 

The  fair  sex  is  not  excepted  from  all  the 
regulations  against  the  Jews,  but  a  Jewish 
woman  who  abandons  herself  to  dishonor  and 
prostitution  is  allowed  to  reside  in  any  part  of 
the  empire. 

Korobka  is  the  name  of  a  bpecial  tax  on 
meat  imposed  upon  the  Jews  only  in  Southern 
Russia  and  Lithuania,  which  raises  the  price  of 
that  indispensable  article  about  one-third. 
This  tax  was  first  imposed  upon  the  Jews  in 
the  first  half  of  the  present  century,  and  was 
intended  to  create  a  fund  for  the  then  newly 
founded  rabbinical  seminaries  and  other  Jew- 
ish institutions. 

THESE  BABBINICAL   SEMINARIES 

were  wiped  out  of  existence  by  the  govern- 
ment long  ago.  The  korobka  still  exists,  and 
it  is  hardly  necessary  to  mention  that  this 
tax  presses  heavily  upon  the  impoverished 
masses.  The  revenue  of  the  korobka,  mill- 
ions of  rubles,  is  treasured  up  under  the  con- 
trol of  the  Secretary  of  the  Interior,  doing  no 
good  to  anybody,  and  it  is  with  tlio  utmost 
difficulty  that  the  Jews  can,  like  beggars,  ob- 
tain large  sums  for  the  maintenance  of  their 
charitable  institutions. 

It  is  difficult  for  an  American  to  draw  a 
comparison  between  the  Russian  Jew  living  in 
America  and  the  Russian  Jew  at  home  without 
committing  some  grave  errors.  The  immi- 
grants are  perhaps  not  inferior  to  thousands 
of  their  brethren  in  the  small  towns  of  South- 


ern Russia  and  Lithuania.  But  there,  where 
they,  together  with  the  more  intelligent, 
wealthy  elements  of  the  Jewish  population, 
form  a  single  community,  the  general  charac- 
ter of  the  Jewish  population  as  a  whole  is  very 
different  from  that  in  American  cities  where 
chiefly  the  poorer  classes  of  various  prov- 
inces, differing  in  manners,  dialects,  and  cus- 
toms, are  crowded  together  with  a  compara- 
tively small  percentage  of  intelligent  men 
among  them. 

As  is  the  case  wherever  the  Jews  reside,  so 
too  in  Russia  their  benevolence  and  charity 
are  recognized  even  by  their  enemies.  Be- 
sides the  manv  charitable  institutions  founded 
by  individual  Jews  there  are  to  be  found 
almost  everywhere  charitable  institutions  and 
societies,  but  the  restrictions  and  persecu- 
tions mentioned  above  and  thousand  others 
bring  about  not  only  the  impoverishment  but 
also  the  demoralization  of  the  bulk  of  the 
Jewish  population.  Whatever  is  useful  for 
the  common  good  and  for  the  welfare  of  the 
community  is  apt  to  be  neglected  in  the  strug- 
gle for  existence  which  is  aggregated  by  the 
hundredfold  for  the  Jew  in  Russia.  The 
longer  this  state  of  affairs  continues  to  exist 
the  more  dangerous  becomes  the  condition 
and  the  feelings  of  the  Jews. 

WHAT,   THEN,    CAN  EESCUE 

those  unfortunate  five  millions  of  Jews  from 
this  desperate  condition?  Only  the  moral 
pressure  of  the  whole  civilized  world  which 
must  be  brought  to  bear  upon  the  Russian 
Government.  Till  that  moral  pressure  comes 
from  all  lands,  from  all  people,  from  all  sects, 
we  can  not  hope  that  the  autocratic  Pan- 
Slavistswill  hearken  to  words  of  wisdom  from 
Western  lips.  But  the  Jew  is  a  sanguine 
creature.  In  the  darkest  periods  of  his  his- 
tory he  never  despaired  that  the  God  of  his 
fathers  would  open  the  eyes  of  all  men  to 
the  cruelty  of  religious  intolerance,  by 
pouring  out  the  flood  of  universal  love 
and  brotherhood.  That  time  has  not  yet  come. 
We  of  the  nineteenth  century  prove  the 
fallacy  of  the  school-book  fashion  of  dividing 
history  into  distinct  periods  as  if  they  were 
entirely  separate,  one  from  the  other. 

The  revival  of  learning  did  not  end  the 
dark  ages  completely.  Much  light  came,  but 
around  the  edges  still  lingered  the  dark 
shades  of  religious  intolerance.  To  the  glory 
of  humanity  the  shades  are  now  of  lighter  hue 
than  ever  before,  but  a  union  of  all  the  liberal 
elements,  be  their  belief  what  it  may,  is  neces- 
tsary  to  clear  out  the  last  dark  roots,  to  advance 
humanity  to  a  feeling  of  profound  re- 
spect for  tho  views,  religious  and  otherwise, 
of  our  fellow  men.  That  the  time  is  approach- 
ing such  conferences  at*  our  present  one  in- 


PAST,   PM  SEN  i.    LND   n   I  i  : 


dioate,  but  hopeful   and  nanu'uin 
are,    we    realize    that    tho    li.-Ul    <'f    wrk  is 
broad,  and  that  au   enthusiastic   spirit 
as  a  generous  heart  is  necessary  to    in. 
men  under    the    glorious    banner  of  love    in 
God  and  love  for  man.     Thru   will   all  the  re- 
actionary  spirit,  all   tyranny,    :m<l  oppression 
cease.      Then   will   the    anti-Semitism   disap- 
pear from  off  the  face  of  the  earth. 

RESOLUTIONS  WERE   PASSET. 
THE      UNANIMOUS      VOICE       OF     THE      ASSEMBLY 
SUPPORTS     A     SERIES      OF     RESOLUTIONS     DE- 
MANDING   JUSTICE  FOR   THE   JEW. 

Wh'le  the  applause  was  yet  sounding  as 
Rabbi  Stolz  finished  his  reading,  Professor 
Blanchard  arose  and  said: 

<%It  is  our  duty  to  do  two  things,  to  bear 
witness  for  the  truth  and  to  bear  witness 
against  the  wrong.  I  therefore  offer  the  fol- 
lowing preamble  and  resolutions  and  move 
their  adoption:" 

WHEREAS.  In  the  blind  bigotry  and  degradation 
of  the  dark  ages,  when  Jews  were  looked  upon  as 
the  special  foes  of  Christianity,  no  one  seemed  to 
remember  that  its  founders  were  Israelites,  that 
its  divine  author  in  his  human  capacity  was  a 
Jew,  a  descendant  of  David  and  of  the  tribe  of 
Judah. 

WHEREAS.  In  these  days  of  enlightenment  and 
in  this  great  country  of  America,  which  promises 
equal  rights  to  all  men,  we  believe  that  a  more 
Christ-like  spirit  should  prevail,  a  spirit  of 
brotherly  love  and  good  will  to  all  mankind; 
and 

WHEREAS,  We  be  ieve  that  the  exclusion  of 
Jewish  families  from  hotels  and  social  orivileges, 
the  exclusio  •.  of  Jewish  children  from  schools 
and  educa'i  nal  advantages,  for  no  other  reason 
than  mere  prejudice,  is  altogether  un-Christian 
and  un-American.  [Applause.] 

Resolved,  Therefore,  that  this  conference  does 
hereby  express  its  disapprobation  of  all  discrim- 
ination against  the  Jews  as  such.  An'l  further, 
we  extend  our  sincere  sympathy  and  commisera- 
tion to  the  oppressed  J^ws  of  Rus  ia  and  the 
Balkans,  the  victims  of  injustice  and  outrage 
And,  as  we  believe,  voicing  th-?  sentiment  of  this 
great  country, 

Resolved,  That  we  plead  with  the  rulers  and 
eminent  statesmen  of  the  vasr  Russian  Empire, 
we  plead  with  all  i:s  fair-mn  led  and  noble  citi- 
zens, in  thje  name  of  God  and  in  th  •  name  of  the 
common  brotherhood  of  men.  to  stay  the  hand  of 
cruelty  from  this  time-honored  people,  which 
have  giv,  n  thorn  as  well  as  us  our  Bible,  our  re- 
ligion, and  our  knowledge  of  God. 

Jtcxntwl,  That  we  call  upon  the  rulers  and 
statesmen  of  our  own  country  to  use  their  influ- 
ence and  good  offices  with  th^  authorities  of  all 
lands,  to  accomplish  this  humane  and  righteous 
end. 

Half  a  dozen  voices  seconded  the  motion, 
And  Mr.  Black  stone  said  he  would  permit  the 
audience  the  privilege  of  a  rising  vote.  Amid 


nthi.Ma.-m 
mously  adopted. 


were  unani- 


PROR-SSOR  H.    M     SCOTT,   D     D 

:  in  s  AND  OBBI 

i  ;  i  i  v  \\  i  .  i  i  •  \  i  .  i  . 

THIS  OOM 

As    Soon  as  the  role  \\  as  taken   ! 
ott,  D.  D., 

•fill 

is  to    bring    ,le\\*    and    <  'hristiah 
gether,     socially,    intellectually,    ethically,  as 
in.  •!!.  :ts  ,-iti/.ens,  i  rs  of  every  good 

word  and  work. 

There  en  tainly  soems  to  bo  need  of 
meeting,  for  tin-    prejudices  of  countries  are 
still  strong.      How  fi:w  Christians    eY6t    had  a 
Jew  beneath  their  roof   in    social    intei 
How  rarely  has  a  Jew  felt  at   liberty  t< 
Christian  into    the   circle   of   his    friend*.     A 
hotel  frequented  by  Israelites  sometim 
caste    with    so-called   Christians  ;  while  Jews 
withdraw  by  themselves   to   form    clni 
seek  mutual  comfort  in  a   seclusion   of  tin-M- 
own.    It  is  very  rare   that  a   Christian    ami  a 
Jew    form    a    business    partnership;  neither 
seems  able  to  trust  the  other.     Too  often  [In- 
so-called  Christian  thinks  of  the  Jew  as   if  ho 
crucified  Christ,  forgetting  the   prayer  of  the 
Nazarene.    "Father    forgive    them,   for    they 
know  not  what  they  do;"    while   equally  often 
the  Jew  seems  to  regard  the   (  hristian  as  a 
goi,  a  heathen,   one    of    the    unclean,  who*  • 
touch  brings  defilement. 

THE   EXPULSION   OF   Jl 

from  Roumania  and  Russia,  and  the  anti- 
Semitic  crusade  in  Austria  and  Germany  show 
how  strong  is  the  jealousy  of  tin-  Jew  still 
in  Christendom;  while  the  Talmudic  tra- 
ditions and  other  prejudices  prevent  Israel 
from  listening,  to  the  voices  of  sympathy 
that  appeal  from  Christian  hearts  for  justice 
and  brotherhood  for  the  Jew.  There  is  cer- 
tainly, then,  still  great  n.  •>  •  1  of  -uch  a  confer- 
ence as  this,  in  whu-h  friendly  hands  may  bo 
clasped  over  the  grave  of  some  buried  preju- 
dices. 

In  this  matter  of  confession  of  wrong-doing 
and  showing  works  meet  for  repentance,  the 
Christian  especially  needs  to  go  to  school  to  his- 
tory, and  learn  from  the  sad  record  of 
persecution  at  the  hands  of  Christians  how 
deep  has  been  the  injustice  and  how 
should  be  the  contridon.  It  is  hardly  too 
much  to  say  that  Jews  have  suffered  more  at 
the  hands  of  Christians  than  Christians  ever 
suffered  in  all  the  persecutions  under  the  Ro- 
man emperors.  Nero  was  no  worse  than  some 
Christian  kings  of  Kram-.-  ,,r  England.  When 
Christianity  was  spreading  tl  Roman 

Empire  it  met  Judaism  spreading  also;  mis- 
sionaries of  the  Messiah  ami  rabbinical 


56 


PAST,  PRESENT,  AND  FUTURE  OF  ISRAEL. 


preachers  of  Jehovah  appeared  somewhat  as 
rivals,  both  making  converts  to  their  faith 
among  the  heathen.  In  time  the  Jewish  mis- 
sionary withdrew  from  the  race.  In  the  third 
century,  offended  by  the  new  religion,  Juda- 
ism began  to  intrench  i.self  in  its  traditions; 
the  Talmud  took  shape,  and  Israel  was  con- 
tent to 

DEFEND  ITSELF  AND  LIVE. 

But  the  Christians  could  not  be  satisfied 
with  letting  the  Jews  alone,  even  when  they 
ceased  to  propagate  their  religion.  In 
the  sixth  century  various  methods  were  tried 
to  convert  Jews.  It  was  thought  they  might 
be  bribed  to  change  their  faith.  Then 
their  children  were  taken  to  be  brought  up  as 
Christians.  Finally  force  was  employed,  and 
at  the  point  of  the  sword,  or  face  to  face  with 
fagot  and  torch,  they  were  compelled  to  be 
baptised.  All  such  plans  failed,  and  the 
system  of  plunder  and  persecution,  outlawry 
and  murder,  made  the  Jew  the  scape-goat  of 
the  Middle  Ages.  He  had  no  civil  rights.  He 
was  the  personal  property  of  the  King.  He 
must  wear  a  peculiar  dress,  live  in  a  particu- 
lar place,  submit  to  all  sorts  of  taxes  and  re- 
strictions, and  be  content  that  he  was  allowed 
to  live  at  all. 

Any  national  excitement  might  bring  death 
to  the  Jew.  When  the  Crusaders,  under 
Richard,  set  out  for  Palestine  they  first  at- 
tacked the  Jews  in  England.  At  York  in 
ttion  500  Jews  first  killed  their  wives 
and  children  ana  then  took  their  own  lives. 
In  Germany  17,000  Jews  lost  their  lives  by  per- 
secution. In  France  all  the  Jews  in  some 
provinces  were  burnt.  As  national  feeling 
grew  strong  the  Jews  were  banished  from  the 
land.  In  the  year  1^90  from  England,  about 
1390  from  Franco,  in  1492  from  Spain.  The 
resuh  was  they  flocked  largely  to  Germany 
and  Italy.  Even  where  they  were  allowed  to 
lire  it  was  largely  that  they  might  be  taxed 
and  plundered  for  their  life.  The  Church 
forbade  Christians  to  take  interest  on  money; 
but  Jews  might  do  so.  Hence  they  became 
the  bankers  of  the  Middle  Ages.  Kings  and 
nobles  borrowed  from  them  in  times  of  quiet- 
ness, and  plundered  them  of  their  profits  in 
times  of  war. 

THE  MODEBN  JEW — 

Rothschild,  Bleichrceder,  etc.,  is  the  best 
banker  in  the  world.  He  has  served 
the  largest  apprenticeship,  and  has  seen 
crises  compared  with  which  modern  Black 
s  are  as  summer  breezes  to  a  cyclone. 
The  Jew  might  not  handle  new  good*,  hence 
he  became  a  dealer  in  old  clothes.  \\M,  n\\, 
hear  the  Israolitish  junk  dealer  crying  through 
our  alleys  "Clothes,  old  iron,"  we  hear  a 
voice  sounding  from  the  middle  ages,  and  the 


cry  was  put  in  the  Jewish  lips  by  the  cruelty 
of  our  Christian  forefathers. 

If  the  Jew  is  sometimes  repulsive,  full  of 
low  cunning,  smelling  of  garlic,  vulgar  in 
manners,  let  us  think  first  that  Christians 
forced  him  to  live  in  alleys,  wear  vile  raiment, 
practice  craft  and  falsehood  to  exist  at  all,  and 
become  the  offscourings  of  the  earth.  Shall 
we  now  point  to  the  crooked,  deformed  char- 
acter, which  we  have  largely  created,  and 
urge  that  as  a  reason  why  we  can  not  act 
neighborly  toward  Jews?  Instead  of  being 
Chocked  that  Israelites  are  sometimes  as  bad 
a.-f  they  are.  we  should  rather  be  surprised 
i hat  in  general  they  are  as  good  as  we  know 
i hem  to  be. 

Not  till  our  own  century  has  the  Jew  re- 
ceived full  civil  rights.'  Only  in  1870  was  he 
made  in  Germany  equal  to  other  citizens  be- 
fore the  law;  but  secretly  and  otherwise  he 
still  bears  the  odium  of  prejudices  a  thousand 
years  old. 

Surely,  then,  it  is  time  that  the  barriers,  the 
exclusion,  the  separation  and  hatred  whicL 
have  been  Luilt  up  through  ages  should  be 
thrown  down.  And  surely  Christians,  who 
made  the  Jew  a  marked  man,  and  shut  him 
up  in  Ghettos  and  Old  Jewrys,  should  take 
the  first  step  toward  welcoming  him  back  to- 

THE   BROTHERHOOD   OF   MANKIND. 

..j  profess  a  religion  of  love,  and  surely 
here  is  a  place  where  it  should  show  its  heart. 
Modern  Judaism  is  widening  and  becoming, 
liberal  to  meet  our  fraternal  advances.  The 
great  Moses  Mendelssohn  in  the  last  century- 
led  the  German  Jews  into  this  place  of  great 
liberty.  He  was  a  friend  of  Lessing,  and 
he  was  the  model  Jew  who  appears  in 
the  drama  of  "Nathan  der  Weise."  There 
we  hear  the  story  of  the  father  who  had  three 
sons,  but  only  one  magic  ring,  which  made  its- 
wearer  a  man  of  most  loving  disposition.  He 
had  two  exact  imitations  of  it  made  for  two 
of  the  sons.  After  the  father's  death,  the 
brothers  disputed  as  to  who  had  the  real 
magic  ring,  till  one  said  the  bearer  of  the  true- 
ring  would  be  loving,  and  settled  the  contro- 
versy. * 

Tln-se  three  brothers  were  the  Jew,  the 
Mohammedan,  and  the  Christian,  eaeh  claim- 
ing to  be  the  favored  son  of  God.  If  we  have 
nu.re  love  for  the  .lew  than  ho  has  for  us,  we 
may  claim  that  lie  should  come  with  us  to  our 
common  Father;  that  is  the  only  argument 
that  avails,  and  that  is  the  path  of  true  evolu- 
tion loading  to  the  survival  of  the  fittest. 
The  Jew  has  resisted  our  cruelty;  he  has  met 
our  wrong  and  outrage;  he  has  triumohed 
over  our  sword  and  scaffold;  the  time  has- 
come  to  attack  him  with  love — to  put  our 
heart  against  his  heart,  and  set  our  shoulder 


PAST,  PRESENT,  AND  FUTURE  OF  1SBAEL. 


to  his  shoulder  in  labor  for  righteousness  and 
peace.  Hero  is  a  weapon  which  he  oannot 
resist.  Heaping  coals  of  love's  fire  upon  hi* 
head  will  burn  all  suspicion  out  of  b  >th  his 
brain  and  his  heart. 

THE  TIME  HAS   SUBELY  COME 

for  making  prominent  the  many  religious  be- 
liefs whieh  the  Christian  and  the  Jow  hold  in 
common,  instead  of  quarreling  first  about  the 
few  things  that  separate  tin-in.  We  both  fol- 
low the  old  Testament,  We  both  believe  in 
the  God  of  Abraham,  Isaac  and  Jacob.  We 
both  cling  to  the  immortality  of  the  soul, 
we  both  make  prominent  a  life  of  virtue  to 
be  chosen  and  followed  here  and  now.  These 
fundamentals,  which  Kant  emphasized,  God, 
free  will,  and  immortality,  we  all  hold  in 
honor  and  seek  to  make  vital  factors  in  human 
life. 

The  Jew  thinks  he  reaches  a  fulfillment  of 
the  Old  Testament  in  the  Talmud,  in  the  reli- 
gion of  culture,  in  a  sweet  mysticism,  in  the 
ethics  of  humanity.  The  Christian  considers 
the  best  fulfillment  of  the  Old  Testment  to  be 
found  in  the  New  Testament,  with  its  Messiah 
its  Sermon  on  the  Mount,  its  ideal  life,  its 
atonement  for  sin,  its  holy  brotherhood.  Here 
is  no  place  for  strife,  but  for  brotherly  ri- 
valry. 

There  are  two  tests  that  we  may  both  apply 
to  our  teachings;  first,  which  teaching  builds 
up  the  noblest  character,  and,  second,  which 
teaching  wins  most  men  to  forsake  evil  and 
turn  toward  that  which  is  good.  Quality  and 
quantity  of  our  work  may  be  fairly  set  forth 
as  line  and  plumb-line  to  be  applied  to  the 
structures  that  we  build. 

Our  friends  from  Israel  claim  to  have  the 
true  religion,  which  all  men  are  one  day  to 
accept.  They  declare  their  mission  is  to  make 
God  one  and  His  name  one  in  all  the  earth. 
And  yet  they  tell  us  in  this  conference  that  all 
they  ask  is  to  be  let  alone ;  they  wish  neither 
to  make  converts  nor  to  be  converted.  Surely 
this  is  not  consistent.  A  religious  treasure  is 
not  to  be  wrapped  up  in  a  napkin.  A  good 
Jew  has  a  hundred  dollars  in  hand;  two  years 
after  I  ask  him  what  he  has  done  with  it;  he 
replies:  "Oh,  I've  got  it  snug  and  safe  in  my 
pocket.  That  is  not  business.  That  is  not 
investing  capital  so  as  to  get  the  best  returns. 
Now,  here  we  have  six  or  seven  million  Jews 
in  the  earth,  about  as  many  as  there  were  in 
the  days  of  David;  they  seem  to  stand  still;  no 
man  can  see  their  mission.  Is  that  what  Israel 
has  been  kept  for?  If  the  Jew  has  the  true 
religion,  the  best  ethics,  the  purest  brother- 
hood, he  is  bound  by  every  motive  from  God 
and  man  to  teach  what  he  knows  to  all  the 
sons  of  Adam.  In  like  manner  the  Christian, 
believing  that  he  has  the  best  religion,  can 
not  help  offering  it  to  Jew  and  Gentile  the 


world  OTer.      \\  e-  -'iin  n,, t  b,.  indifferent  in  thn 
matter,  mile-  .„  truth,  un- 

less we  think  the  differeneo   botvvoen    Jew  and 
Christian  is  u  matt,  r  of  no  account.    We  must 
Ubor  the  one  for  the  othar.     We  shou: 
all  that  Jew  and  Christian  can  teach.  We  must 
test  tin  ion,  and    see 

whieh  faith  most  works  by  love  and  bowl  puri- 
fies the  heart. 

Till,    | 

is  not  a  matter  of  indiHei  <  lire,  Mini-thing  that 
can  be  let  drift  on  indefinitely.  We  are 
thrown  together,  and  as  the  years  go  by  and 
the  problems  of  human  history  approach 
their  solution,  it  seems  clearer  and 
that  the  Israelite  and  the  believer  in  the  Mes- 
siah are  to  sink  or  swim  together. 

The  Jews  have  their  homes  in  the  midst  of 
Christians.  Only  about  twelve  per  cent  • 
live  outside  Christendom.  In  (iermany,  in 
Russia,  in  Austria,  in  Franco,  in  Ann  i 
Jews  are  influenced  in  a  thousand  ways  by 
their  Christian  surrounding*.  Their  language, 
dress,  ideas,  social  customs,  politics,  phil- 
osophy, art,  all  reflect  the  life  about  them. 
This  intercourse  of  thought  has  gone  so  far 
that  certain  liberal  Christians  and  certain  Re- 
formed Jews  occupy  essentiolly  the  same 
ground.  Rabbi  Hirsch  said  not  long  ago  that 
he  and  Dr.  Thomas  preached  about  the  same 
things.  And  Rabbi  Moses  is  reported  in  the 
papers  as  saying  that  the  Rev.  J.  Vila  Blake  is 
a  good  Jew  in  his  teachings. 

If  these  things  are  sof  surely  the  time  is 
ripe  for  closer  intimacy  between  us,  and  more 
co-operation  in  every  form  of  humanitarian- 
ism  and  even  religious  work. 

The  Christian  New  Testament  joins  the  Jew 
and  the  Christian  together  in  the  salvation  of 
the  world.  The  Jews  believe  that  they  have 
been  kept  a  separate  people  for  some  wise 
purpose — they  have  a  mission.  On  that  we 
are  all  agreed.  But  how  can  this  mission 
which  involves  us  both  ever  be  fulfilled  so 
long  as  we  stand  apart,  jealous,  envious,  hat- 
ing one  another?  The  first  step  must  be  bet- 
ter acquaintance,  freer  intercourse,  more 
brotherly  feelings,  and  to  promote  such  things 
this  conference  has  been  held. 

Professor  Scott  was  heartily  applauded,  and 
then  all  standing  sang  the  hymn: 

Soon  may  the  last  glad  song  arise, 
Through  all  the  millions  of  the  skies; 
That  song  of  triumpn  which  records 
That  all  the  earth  is  now  the  Lord's. 

Let  thrones  and  powers  and  kingdoms  be 
Obedient,  mighty  God.  to  Thee: 
And  over  land  and  stream  and  main 
Now  wave  the  sceptre  of  Thy  reign. 
The  conference  was  brought  to  a   close    by 
the  Rev.  Dr.  Marquis  pronouncing  the   bene- 
diction: 


The  Bloch  Publishing  and  Printing  Co, 


CINCINNATI,  O. 


on;    SPECIALtU 


SUMK    ( 

Upon  receipt  of  price  we  will  innil  or  express,  prepaid,  any  of  the  hooi 
tioned  below  : 


The  Cosmk'  God.  A  Philosophical 
Conciliation  of  UHigum  ami  Science. 
By  the  Kev.  l>r.  1.  M.  Wise.  A 
book  for  thinkers  and  students. 
Cloth,  $1.50 

The  Semitic  Nation.  I'.y  l>r.  1>. 
riunvlson,  Ord.  Prof,  at  the  Imp. 
I'niversity  of  St.  Petersburg.  TraiiH- 
lated  by  Kph.  M.  Kpatein,  M.  I>. 

50  cts. 

Essay  on  Religion.  From  a  Histori- 
cal and  Philosophical.  Standpoint. 
By  Morris  M.  Cohn.  Paper,  50  cts. 

Defense,  Not  Deliaiiee.     A  //.7»/v//' 

Ri-ply  to  the  jfisxiunnrifx.  Part  1, 
Faith  ronfirmed;  Part  2,  Biblical 
and  Rabbinical  Parallels  to  the  New 
Testament  Principles.  By  the  Rev. 
Dr.  F.  de  Sola  Mendes.  50  cts. 

The  Rabbinical  Dialectics.  A  His- 
tory of  the  Dialecticians  and  Dialec- 
tics of  the  Mishna  and  Talmud.  By 
Dr.  Aaron  Hahn.  Cloth,  $1.00 

A  Defense  of  Judaism  Versus 
Proselytizing-  Christianity. 

Contents : 

1,  The   Challenge    Accepted  in    Self- 

defense. 

2.  Rejecting    the     Evangelical     Story 

from  Historical  Motives. 
:>.  The  Testimony  of  Miracles  is  Inad- 
missible, 

4.  The  Doctrine  of  Personal  Immortal- 

ity. 

5.  Universal    Salvation    without    the 

Messiah. 

6.  Mundane    Happiness    Depends    on 

Morality,  not  on  Christology. 

7.  Mundane  Happiness  Depends  on  In- 

telligence, not  on  Christology. 

8.  No  Christology  in  the  Bible. 

9.  No  Christology  in  Moses. 

10.  No  Christology  in  Isaiah. 

11.  No  Christology  in  Jeremiah. 

12.  No  Christology  in  Psalms. 

13.  A  Resume  and  Reference  to  Zach- 

ariah. 

By  the   Rev.  Dr.  I.  M.  Wise.     Cloth, 

75  cts. 


Religion, Natural  and  it<'\«»ui<'(i. 

A    series   of    pro-  ^SOIIH  for 

.A-//'/>7i.  I/out h.      |',\ 

don.       \  for  ministers  and 

Sabbatli-Mcliuol  te:tcln 

Cloth,  $1.50 

History    of    the   Arguments    for 
Hie  Kxistencc  of 

Contents  : 

I.     The  CJusinoloijiral 
II.     The  TlieoluuMcal  Argument. 

III.  The  Ontulo^'ical   ArgnniHiit. 

IV.  The  Moral  Argument 

V.     The  Historical  Argument. 
VI.    The  Argumentation  of    the  .lew 

Theosophy. 
VII.     The      Argumentation      of     the 

Christian  Church. 

VIII.    The  Argumentation  of  the   Mo- 
hammedans. 

By  the  Rev.  A,  Hahn.     Paper,      $1.00 
cloth,  $1.50 

A  Guide  for  Rational  Inquiries 
Into    the    BihliCal    Writings. 

Being  an  examination  of  the  doctri- 
nal differences  between  ,fi"f'ii^/»  and 
Primitive  Christianity,  based  upon  a 
critical  exposition  of  the  Book  <n 
Mdlthen".  By  the  Rev.  Isidore  Ka 
lisch.  Cloth,  $l.i>5 

Does  Judaism  Still  Exist?   By  tin- 
Rev.  D.  Davidson.  15  cts. 

Judaism  and  the  Science  of  K«i- 
ligion. 

1.  The  Intuitive  Character  of  Religion. 

2.  Spontaneous  Religion. 

3.  The    Universal    Religion   and   the 

Sects. 

4.  Religion  and  Dogma. 

5.  Prophecy. 

ii.     Religious  Books. 

7.     The  Standard  of  Morality. 

s.     Theories  of  Ethics. 

9.    The  Progress  of  Knowledge. 

10.  The  History  of  Judaism. 

11.  Foreign  Elements  in  Judaism. 

By  the   Rev.  Louis  Grossman.     Cloth. 

$1.50. 


Address 


The  Bloch  Publishing  and  Printing  Co., 


(OVER.) 


CINCINNATI,  O. 


Philosophy  and  Philosophical 
Authors  of  the  Jews.  A  His- 
torical Sketch,  with  Explanatory 
Notes.  By  S.  Munk,  Librarian  of  the 
National  Library  of  Paris.  Trans- 
lated by  Dr.  Isidore  Kalisch.  Cloth, 

$1.00 

The  Wandering  Jew.  By  the  Rev. 
Dr.  Isaac  M.  Wise.  Paper,  25  cts. 

The  Source  of  all   Civilization. 

And  the  means  of  preserving  our 
Civil  and  Religious  Liberty.  By  the 
Rev.  Isidore  Kalisch,  D.  D.  Paper, 

25  cts. 

Moses,  the  Man  and  the  States- 
man. By  the  Rev.  Dr.  I.  M.  Wise, 

25  cts. 

A   Sketch    of  the   Talmud.    The 

world  renowned  collection  of  Jewish 
Traditions,  Sefar  Yeziruh  A  book 
on  creation,  or  the  Jewish  metaphy- 
sics of  remote  antiquity  with  English 
translation,  preface,  explanatory 
notes  and  glossary.  By  the  Rev. 
Dr.  Isidor  Kalisch.  In  one  volume. 
Cloth,  gilt,  $1.00 

Talmudic    and   Other    Legends. 

Facts  and  Fictions  from  olden  times. 
Translated  and  compiled  by  the 
Rev.  L.  Weiss.  Revised  and  en- 
larged. Cloth,  $1.50. 

Talmudic  Miscellany.  A  thousand 
and  one  extracts  from  the  Talmud, 
the  Midrashim  and  the  Kabbalah. 
Compiled  and  translated  by  Paul 
Isaac  Hershon.  With  introductory 
preface  by  the  Rev.  F.  W.  Farrar, 
with  note 3  and  copious  indexes. 
Cloth.  $5.00 

Selections  from  the  Talmud.     Its 

Commentaries,  Teachings,  Poetry 
and  Legends,  also  brief  sketches  of 
the  men  who  made  and  commented 
upon  it.  Translated  from  the  origi- 
nal by  H.  Polano.  Cloth,  $t.r>0 


Messianic  Expectations  and  Mo- 
dern Judaism.  By  Rabbi  Solo 
mon  Schindler.  Cloth  bound,  $1  50 

Life  of  Christ.  By  Ernest  Renan, 
Member  of  the  Institute  of  France 

$1  00 

The  Life  of  Christ.  In  its  Historical 
Connection  and  Historical  Develop- 
ment. By  Augustus  Neander,  $1.50 

Judaism  and  Christianity,  their 
Agreements  and  Disagree- 
ments. A  course  of  popular  lectures 
on  Sinaic  Revelation  and  Christian 
Theology.  By  the  Rev.  Dr.  I  M. 
Wise,  '.loth  bound,  $1.00 

The  Martyrdom  of  Jesus  of  Naza- 
reth. A  Historic  Critical  Treat 
ise  on  the  last  chapters  of  the  Gos- 
pel. By  the  Rev.  Dr.  Isaac  M.  Wise. 
Cloth,  $1.00 

Letters  on  the  Evidences  of 
Christianity.  By  Benjamin  Dias 
Fernandez.  50  cts 

Three  Lectures  on  the  Origrin  of 
Christianity.  By  the  Rev.  Dr. 
I.  M.  Wise.  I.  Jesus,  the  Phari- 
see. II.  The  Apostles  and  the  Es- 
senes.  III.  Paul  and  the  Mystics. 
Price  for  the  three  lectures,  50  cts. 

The  Koran.  Commonly  called  the 
Alkoran  of  Afoh'tnnif<l.  Translated 
into  English  from  the  original  Ara- 
bic. With  explanatory  notes  taken 
from  the  most  approved  comment- 
ators With  a  preliminary  dis 
course  by  Geo.  Sale.  Cloth,  $1.25 

Evolution  and  Judaism.  A  series 
of  16  lectures.  By  the  Rev.  Dr.  Jos. 

Krauskopf.  ,">::r>  pages,  Cloth,  $1.50 
Jewish  Law  of  Marriage  and 
Divorce,  The.  In  Ancient  and 
Modern  Times,  and  its  Relation  to 
the  Laws  of  tlu>  Stale.  l',\  i;t>v. 
Dr.  M.  Mielziner.  Cloth  or  sluM-p 

$2.00 


Address 


The  Bloch  Publishing  and  Printing  Co., 


(OVER.) 


CINCINNATI,   O. 


The  Bloch  Publishing  and  Printing  Co. 


Sp«-«'ial   List  No.  4. 


The  Bloch  Publishing  and  Printing  Go, 


CINCINNATI,  O. 


SOME    OF    OUR     SPECIALTIES. 

Upon  receipt  of  price  we  will  mail  or  express,  prepaid,  any  of  tin-  books  men 
t'oned  below : 


Jewish  Law  of  Marriage  and 
Divorce,  The.  In  Ancient  and 
Modern  Times,  and  its  Relation  to 
the  Laws  of  the  State.  By  Rev. 
Dr.  M.  Mielziner.  Cloth  or  sheep, 

$2.00 

Patristic  and  Talmudic  Studies. 
From  the  German  of  Dr.  M.  Fried- 
lander.  By  Rabbi  Joseph  Kraus- 
kopf.  Paper.  26  cts. 

Jew  and  Gentile.  A  commentary 
on  "The  Original  Mr.  Jacobs," 
and  "The  American  Jew."  By 
Johanna  von  Bohm.  Paper.  15  cts 

The  Jews  and  Moors  in  Spain. 
An  exhaustive  review  from  the  en- 
trance of  Jews  into  Spain  until  their 
expulsion  during  the  reign  of  Ferdi- 
nand and  Isabella.  Cloth.  $1.50 

The  Jews  in  English  Fiction.  A 
critical  examination  of  the  dramas 
and  works  of  prominent  English 
writers,  wherein  Jews  play  im- 
portant roles,  pointing  out  the 
sources  where  possible,  and  investi- 
gating in  how  far  the  Jew,  as  por- 
trayed, has  been  misunderstood  and 
misrepresented. 
1  Marlowe's  Jew  of  Malta. 

2.  Shakespeare's  Merchant  of  Venice. 

3.  Cumberland's  The  Jew. 

4.  Scott's  Ivanhoe. 

5.  Dickens'     Oliver     Twist     and    Our 

Mutual  Friend. 

6.  Disraeli's  Coningsby  and  Tancred. 

7.  George  Eliot's  Daniel  Deronda.     By 
Rev.  Dr   D.  Philipaon.    Cloth   $1.00 


Eminent  Israelite's  of  the  Nine- 
teenth Century.  A  series  of 
biographical  sketches.  By  Henry 
Samuel  Morais.  306  pages.  Cloth. 

$2.00 

Dissolving-  Views  in  the  History 
of  Judaixin. 

Contents  : 

Moses  and  his  time. 
Ezra  and  his  time. 
Simon,  the  last  of  the  Maccabees. 
Rabbi    Jochanan    ben   Saccai    and 

his  time.      , 
The  Talmud. 

Anan  ben  David  and  his  time. 
Saadia  and  hie  time. 
Abulhassan  Jehuda  Halevi  and  his 

time. 

Moses  Maimonides. 
Joseph  Albo  and  his  time. 
Don  Isaac  Abarbanel  and  his  time. 
Reuchlin  and  Pfefferkorn. 
Joseph  Prince  of    Naxos    and   bin 

time. 

Joseph  Karo. 

Manasse  ben  Israel  and  his  time. 
Baruch  Spinoza  and  his  time. 
Jonathan  Eibeschuetz  and  his  time. 
Moses  Mendelssohn  and  his  time. 
Boerne  and  Heine  and  their  time. 
Abraham  Geiger  and  his  time. 
Moses  Montefiore  and  his  time. 
Rabbi  Isaac  Meyer  Wise  and  his 

time. 

The  Present  Hour.  (March.  1888.) 
By   Rabbi   Solomon   Schindler.    Cloth. 

$1.50 


A-ddreas 


The  Bloch  Publishing  and  Printing  Co., 

CINCINNATI,  O. 


Philosophy     and    Philosophical 
Authors  of  the  Jews.     A  His- 


Messianic  Expectations  and  Mo- 
dern Judaism.    By  Rabbi  Solo 


The  Bloch  Publishing  and  Printing  Go. 


CINCINNATI,  O. 


SOME    OF    OUR     SPECIALTIES. 

Upon  receipt  of  price  we  will  mail  or  express,  prepaid,  any  of  the  books  men- 
tioned below : 

The  Land  of  the  Bible.  Its  Sacred 
Heroes  and  Wonderful  Story.  With 
numerous  full  pny?  Engravings,  illus- 
trating Scenery,  Manners  and  Cus- 
toms in  Judea,  Egypt,  Assyria  and 
Rome,  with  Maps.  An  elegant  book 
of  450  pages.  $250 

The  City  of  the  Great  King,  Or 
Jerusalem  As  It  Was,  As  It  Is,  and 
As  It  Is  to  Be  By  J  T.  Barkley, 
M..D.  Finely  bound  and  illustrated. 
627  pages.  $2.50 

The  World's  Inhabitants,  Or  man- 
kind, animals  and  plants.  A  popular 
account  of  the  races  and  nations  of 
mankind,  past  and  present,  and  the 
animals  and  plants  inhabiting  the 
great  continents  and  principal 
islands.  With  about  900  illustrations, 
representing  all  the  types  of  man- 
kind, their  homes  and  their  public 
life  together  with  many  of  the  prin- 
cipal types  of  animals  and  plants. 
By  G.  T.  Bettany.  A  splendid  edi- 
tion 949  pages.  A  suitable  holiday 
present.  $3.00 

The  First  of  the  Maccabees.  A 
Historical  Novel  by  the  Rev.  Dr.  I. 
M.  Wise,  50cts. 

Luser  the  Watchmaker.  An  Epi- 
sode of  the  Polish  Revolution.  By 
the  Rev.  Adolph  Moses.  Translated 
from  the  German  by  Mrs,  A.  de  V. 
Chandron.  50  cts. 

The  Wonders  of  the  World.  As 
related  to  his  young  friends  by  Un- 
cle John.  Being  an  account  of  his 
own  travels  and  researches.  Illus- 
trated with  numerous  wood  en- 
gravings A  book  instructive,  en- 
tertaining and  of  much  interest  to 
the  old  as  well  as  the  young.  Hand- 
somely bound.  50  cts 


Life  of  Audubon.  The  Naturalist  of 
{he  New  World.  His  Adventures  and 
Discoveries.  By  Mrs.  Horace  St. 
John.  50  cts 

The  Jews  of  Barnow.  Stories  by 
Karl  Emil  Franzos.  Translated  from 
the  German  by  M.  W.  MacDowall. 

$1,25 


The   Combat   of  the  People,  Or 

Hillel  and  Ihn.d.  A  historical  Ro- 
mance of  the  time  of  Herod  I.  By 
the  Rev.  Dr.  Isaac  M.  Wiee.  50  cts. 

Nathan  The  Wise  and  Minna 
Von  BarnlMM MI,  Or  the  Soldier's 
Fortune.  A  comedy  in  five  acts. 
By  Leasing.  In  one  vol.  $1.00 

The  Good  Hour.  A  series  of  Tales, 
Sketches  etc.  By  Berthokl  Auerbach , 
in  5  volumes.  The  five  books  for 

$1  25 

The  Widow's  Son.  A  story  of  Jew- 
ish life  of  the  past.  By  I.  N.  Lich- 
tenberg.  50  cts. 

The  Peddler  and  the  Peddler's 
Legacy.  (Sequel  to  the  Peddler  ) 
A  Romance  of  American  L'fe.  By 
Otto  Ruppius.  In  one  vol.  75  cts. 

Diffe rences.  A  Novel.  By  Nathan 
Mayer,  M.  D.  50  cts. 

On  the  Heights;  Spinoza,  a  Novel; 
Little  Barefoot,  a  Tale  of  Village 
Life;  Brigilta,  a  Tale;  The  Pro- 
fessor's Lady.  $y  Berthold  Auer- 
bach.  Five  books  in  one  volume. 
Bound  in  flexible  cover.  $1.50 

Daniel  Deronda;  Brother  Jacob.  By 
George  Eliot.  Two  books  in  one 
volume,  flexible  cover.  75  cts. 

TheSonof  the  Star.  A  Romance 
of  the  Second  Century.  By 
Benjamin  Ward  Richardson  $1.50 

Sabbath  or  Sunday?  This  is  the 
momentous  question  that  is  now 
agitating  American  Judaism,  and  is 
one  that  should  be  understood  by 
every  one  interested  in  the  welfare 
of  the  mission  of  American  Israel. 
Rabbi  David  Davidson  has  answered 
it  ably  in  a  neat  brochure  of  32 
pages.  25  cts. 

Error's  Chains.  (Idol  Worship  of 
the  World  )  How  forged  and  broken. 
A  comparative  history  of  the  na- 
tional, social  and  religious  errors 
that  mankind  has  fallen  into  and 
practiced  from  the  Creation  down  to 
the  present  time.  By  Frank  S.  Dob- 
bins. Magnificently  illustated.  784 
pages,  nicely  bound.  $3.50 


Address 


The  Bloch  Publishing  and  Printing  Co,, 


r»i  wr»i  MM  AT i    r» 


The  Hammer.  A  story  of  the  Macca- 
bean  times.  *By  Alfred  J.  Church, 
M.A.  With  illustrations.  The  book 
derives  its  name  from  the  appella- 
tion given  to  Judah  Maccabee,  and  it 
is  a  faithful  portrayal  of  the  life 
and  doings  of  the  Jewish  hero.  The 
story  follows  in  the  main  the  narra- 
tive as  given  in  the  First  Book  of 
Maccabees  in  the  Apocrypha,  and  is 
calculated  to  give  the  reader  a  vivid 
idea  of  the  stirring  times  and  inci- 
dents with  which  it  deals.— -Dr.  Da- 
vid Pailipson.  Cloth,  $1.25 

Joshua.  A  story  of  Biblical  times. 
By  George  Ebers.  Translated  from 
the  German  by  Mary  J.  Safford. 
Joshua  gives  a  graphic  picture  of  a 
period  of  history  possessed  of  a 
deep  and  permanent  interest  for  the 
human  race.  The  profound  arch- 
aeological knowledge  of  the  author, 
gathered  much  of  it  from  original 
sources,  and  his  familiarity  with 
the  scenery  of  his  story,  joined  to  a 
wonderful  skill  in  clothing  with 
flesh  and  blood  the  dry  bones  of 
history,  and  bringing  vividly  before 
us  scenes  and  events  so  remote, 
makes  this  account  of  the  Exodus 
as  fascinating  as  a  modern  romance, 
and  as  instructive  as  a  historical 
study.  Complete  in  one  volume. 
Paper,  50  cts.  Cloth,  75  cts. 

Historical  Landmarks  at  Home 
and  Abroad.  Narratives  of  nota- 
ble events  and  portentous  changes. 
Contents:  William  Wallace,  Hob- 
ert  Bruce,  The  Story  of  Joan  of  Arc, 
11  Long  Live  the  Beggars  "  What 
Came  of  the  Beggars'  Revolt,  Jo- 
seph Garibaldi,  The  Sicilian  Ves- 
pers, Massacre  of  Scio,  etc.  With 
numerous  illustrations.  Cloth  $1.00 

Stories   of  the   Rhine.    By  Erck- 
mann-Chatrian. 
The  Buried  Treasure. 
My  Illustrious  Friend  Selsam. 
The  Miraculous  Draught  of  Fishes 
The  Child  Stealer. 
Black  and  White. 
Hans  Wieland,  the  Cabalist. 
The  Raven's  Requiem. 
The  Song  of  the  Tun. 
Citizen  Schneider. 
In  one  volume.  50  cents. 


Sketches  of  Jewish  Social  Life 
in  the  Days  of  Christ.  By  Rev. 
Dr.  Edersheim,  Vicar  of  Loders, 
Dor.  et.  Although  written  from  a 
Christian  standpoint,  and  with  the 
avowed  object  "  to  illustrate  the 
New  Testament  History  and  Teach- 
ing," the  book  is  of  much  interest 
to  the  Jewish  reader.  $125 

For  the  Right.  (Fuer  das  Recht  ) 
By  Karl  Emil  Franzos.  Given  in 
English  by  Julie  Sutter.  "How 
much  the  story  is  founded  on  fact  I 
can  not  tell;  a  substratum  of  fact 
there  must  be.  I  have  seldom,  if 
ever,  read  a  work  of  fiction  that 
moved  me  with  so  much  admira- 
tion "— Geo.  Mac  Donald.  $1  25 

Museum  of  Antiquity.  A  descrip- 
tion of  Ancient  Life.  The  em- 
ployments, amusements,  customs 
and  habits ;  the  cities,  palaces  mon- 
uments and  tombs;  the  literature 
and  fine  arts  of  3,000  years  ago.  By 
L.  W.  Laggy,  M.  S  ,  and  T.  L. 
Haines,  A.  M.  Illustrated.  944  pages. 
Handsomely  bound.  $3  00 

The  Light  of  Asia,  or  The  Great 
Renunciation.  Being  the  life  and 
teachings  of  Gautama,  Prince  of 
India,  and  Founder  of  Buddhism, 
as  told  in  verse  by  an  Indian 
Buddhist.  By  Edwin  Arnold,  M.  A. 
Cloth,  $1.00 

GRACE  AGUILAR'S   WORKS. 

Illustrated,  12 mo  ,  Cloth, Complete. 

Home  Influence.  A  Tale  for  Mothers 
and  Daughters. 

The  Mother's  Recompensr.  A  Se- 
quel to  Home  Influence. 

The  Days  of  Bruce.  A  Story  from 
Scottish  History. 

Home  Scenes  and  Heart  Studies. 

Woman's  Friendship.  A  Story  of 
Domestic  Life. 

The  Women  of  Israel.  Characters 
and  Sketches  from  the  Holy  Scrip- 
tures 

The  Vale  of  Cedars,  or,  the  Martyr. 
The  above  7  vols  complete  $6  50 
Single  vols.  each  1  00 

The  Parent's  Assistant,  or  Stories 
for  Children.  By  Maria Edgeworth. 
Containing  17  stories  and  plays. 
535  pages.  Cloth,  50  cts. 


Address 


The  Bioch  Publishing  and  Printing  Co,, 


(OVER.) 


CINCINNATI,   O. 


THIS  BOOK  IS  DUE  ON  THE  LAST  DATE 
STAMPED  BELOW 


AN  INITIAL  FINE  OF  25  CENTS 

WILL  BE  ASSESSED  FOR  FAILURE  TO  RETURN 
THIS  BOOK  ON  THE  DATE  DUE.  THE  PENALTY 
WILL  INCREASE  TO  5O  CENTS  ON  THE  FOURTH 
DAY  AND  TO  $I.OO  ON  THE  SEVENTH  DAY 
OVERDUE. 


6?H 


MAY  25  1945 


TttJN- 


49- 


T.L 


UNIVERSITY  OF  CALIFORNIA  LIBRARY 


